.;,:  ^ 


i 


^■^^saAi 


S  E  R  M  O  . 


ON 


Various  Subjects, 

Divine  and  Moral  : 

WITH    A 

SACRED    HYMN 

Suited    to    each  Subject. 

In  Two  Volumes. 

Defigned  for  the    Ufe  of  Christian 
Families,  as  well  as  for  the  Hours 

of   D  E  V  O  U  T     R  E  T  I  R  E  M  E  N-T. 


By    /.  V^rr^?,     D.    D- 

Vol.  I 

The    Seventh   Edition. 


BOSTON,     New-Englani>' 
Printed  and  Sold  Ly  Rogers  and  Fowle  in  ^een-f- 
a>id  by  J.  Bl  an  chard  at  the  Bia/e  and  Crov 


MDCCXLVI. 


L 


THE 

DEDICATION 

Prefix'd  to  the  firft  Volume. 
TO    THE 

Church  of  CHRIST 

Affembling  in  Berry-Street^  London. 

Chriftian  Friends,  dearly  Beloved  in  our  Lord  ; 
^f  ■  ^IS  in  the  Service  of  your  Souls  that  I 
I  have  fpent  the  beft  Period  of  myLife, 
JL  miniftring  the  Gofpel  among  you. 
Two  and  twenty  Years  are  now  ei^:pire<i,  £ince 
you  iirft  called  me  to  this  deHghtful  Work  ; 
and  from  that  Time  my  Cares  and  Labours, 
my  Studies  and  Prayers,  have  been  employed 
in  your  Behalf.  I  truft  they  have  been  accept 
ted  with  God,  and,  thro'  his  Almighty  Blef- 
Ung,  have  obtained  fome  Succefs.  As  to  their 
Acceptance  with  you,  I  have  too  many  and 
plain  Evidences  to  admit  a  Doubt  of  it  j  which 
I  have  often  thankfully  acknowledged  to  God 
and  you.  Your  forward  Kindnefs  hath  al- 
ways, forbid  my  Requefts,  nor  do  I  remember 
that  you  ever  gave  me  Leave  to  afk  any  Thing 
for  my  felf  at  your  Hands,  by  your  conftant 
Anticipatiba  of  all  that  I  could  reafonably 
defire.  \  While 


iv  DEDICATION. 

While  I  was  thus  walking  among  you  in  the 
Fellowfhip  of  the  Gofpel  with  mutual  Delight, 
God  was  pleafed  to  weaken  my  Strength  in  the 
Way^  and  thereby  has  given  you  a  fairer  Op- 
portunity to  £hew  the  Vigour  of  your  Aifefti- 
on  under  my  long  Weaknefs  and  Confinement. 
Your  Diligence  and  Zeal  in  maintaing  public 
Worfhip  in  the    Church,  under  the    Paftoral 
Care  of  my  dear  Brother  and  Collegue^^  your 
lpecialZ)^x  and  Hours  of  Prayer  for  my  Re- 
covery, your  conftant   and  fervent   Addrejfes 
to  the  Throne  of  Grace  on  myAt:count  in  your 
weekly  folemn   Affemhlies^  and  your  chearful 
Supply  of  my  Necejftties  under  fo  tedious  an 
AfiliiStion,^  have  inade   me  your   Debtor   in  a 
high  Degree,  and  have  ftrengthened  the  Bands 
of  my  Duty^  by  adding  to  them  the  Bands  of 
your  Love. 

As  foon  as  I  was  capable  of  the  fmalleft  At- 
tempt of  Service,  you  received  me  with  all  Joy 
in  the  Lord :  And  though  we  were  Rivals  in 
this  Pleafure,  yet  you  will  allow  that  my  Joy 
was,  at  leaft,  equal  to  yours  ;  for  I  think  I 
can  pronounce  it  with  great  Sincerity,  that 
7he?^{2  is  710  Place^  nor  Company ^  7ior  Employ- 
?ne7ity  on  this  fide  Heaven^  that  can  give  me 
fuch  a  Relijh  of  Delight,  as  when  I  flanJ  7721- 
7iijirmg  Holy  Things  i?i  the  midji  of^fit^* 

t  Mr.  Samuel  Price. 

As 


n 


DEDICATION.  v 

As  faft  as  my  Health  encreafes,  you  may  af- 
fureyour  felves  it  is  devoted  to  yourEdification. 
It  often  grieves  me  to  think  how^  poor,  feeble, 
and  fhort,  are  my  prefent  Labours  among 
you  ;  and  yet  w^hat  Days  of  Faintnefs  I  gene- 
rally feel  after  every  fuch  Attempt :  So  that  I 
am  continually  prevented  in  my  Delign  of 
fuccejfwe  Vijits  to  you,  by  the  Want  of  adive 
Spirits  while  I  tarry  in  the  City  ;  and  if  I  at- 
tempt to  ftay  but  a  Week  or  ten  Days  there, 
I  find  a  fenfible  Return  of  Weaknefs ;  fo  that 
I  am  conftrained  to  retire  to  the  Country- Air, 
in  order  to  recruit  and  maintain  this  little  Ca- 
pacity of  Service. 

I  blefs  God  heartily,  and  you  are  my  Wit- 
nefles,  that  in  my  better  Seafons  of  Health 
heretofore,  and  in  the  Intervals  of  my  Studies, 
I  was  not  a  Stranger  to  your  private  Families, 
nor  thoughtlefs  of  your  Souls  Improvement. 

What  fhall  I  do  now  to  make  up  thefe  De- 
fers ?  What  can  I  do  more  pleafing  and  pro- 
fitable to  you,  than  to  feize  the  Advantages  of 
my  Retirement,  to  review  fome  of  thofe  Z)//^ 
fourfes  which  have  ajftjled  your  Faith  and  Joy 
in  my  former  Minijiry^  and  to  put  them  into 
your  Hands  ?  Thus  fomething  of  me  fhall 
abide  with  you  in  your  feveral  Houfes,  while 
I  am  fo  uncapable  of  much  publick  Labour^ 
and  of  perfonal  Vifits. 

This 


VI 


DEDICATION. 


This,  my  Friends^  is  the  true  Delign  of  fend- 
ing this  Volume  to  the  Prefs  :  And  tho'  many 
of  my  Brethren  may  compofe  far  better  Ser- 
mons than  I,  ( whofe  Perfons  I  love  and  ho- 
nour, and  their  Labours  I  read  with  Reverence 
and  Improvement)  yet  I  am  perfwaded,  that 
Share,  which  I  have  in  your  Affeftions,  will 
render  thefe  Difcourfes  at  leaft  as  agreeable  to 
your  Tafte,  as  thofe  of  fuperior  Excellency 
from  other  Hands.  If  any  other  Chrijiians 
fhall  think  fit  to  perufe  them,  and  find  any 
fpiritual  Benefit,  they  muft  make  their  Ac- 
knowledgements to  God  and  you. 

I  cannot  invite  the  loofe  and  fajhionabk 
Part  of  Mankind,  \}c\.^vain  Cenforsoith^  Age, 
and  the  Deriders  of  the  Minijlry^  to  become 
my  Readers  :  Too  many  of  them  grow  wea- 
ry of  Chrifiianity^  and  look  back  upon  Hea- 
thenifm  with  a  wifhful  Eye,  as  the  Jews  did 
of  old  upon  the  Leeks  and  Onions  of  Egypt ^ 
when  they  grew  angry  with  Mofes^  and  began 
to  loath  the  Bread  of  Heaven.  Thefe  Perfons 
will  find  but  little  here  that  fuits  their  Tafte  ; 
for  I  have  not  entertained  you  with  LeBures 
of  Philofophy  inftead  of  the  Gofpel  of  Chrifiy 
nor  have  I  affeded  that  eafy  Indolence  of  Style 
which  is  the  dry  Delight  of  fome  modiih  Wri- 
ters, the  cold  andinfipid  Pleafure  of  Men  who 
pretend  to  Politenefs.  You  know  it  has  al- 
ways 


DEDICATION.  vli 

ways  been  the  BufincTs  of  my  Miniftry  to  con- 
vince and  perfuadc  yourSauls  into  pradicalGod- 
linefs,  by  the  clcareft  and  ftrongcft  R  eafons  de* 
rived  from  the  Gofpel,  and  by  all  the  mod 
moving  Methods  of  Speech,  of  which  I  was  ca* 
pable ;  but  ftill  in  an  humble  Subfervicncy  to  the 
promifed  Influences  of  the  Floly  Spirit.  I  ever 
tho't  it  my  Duty  to  prefs  the  Conviftion  with 
Force  on  the  Confcience,  when  Light  v/as  hrft 
let  into  the  Mind.  A  Statue  hung  round 
with  Moral  Sentences,  or  di  Marble  Pillar  with 
Divine  Truths  infcribed'  upon  it,  may  preach 
coldly  to  the  Underftanding,  while  Devotion 
freezes  at  the  Heart  :  But  the  Prophets  and 
Apoftles  were  burning  and  Jldining  Lights ;  they 
were  all  taught  by  Infpiration  to  make  the 
Words  of  Truth  glitter  like  Sun-Beams,  and  to 
operate  like  a  Ha7nmer^  and  a  Fire^  and  a  two 
edged  Sword,  f  The  Movements  of  Sacred  Paf- 
fton  may  be  the  Ridicule  of  an  Age  which  pre- 
tends to  nothing  but  calm  Reafoning.  Life  and 
Zeal  in  the  Miniftry  of  the  Word  may  be  de- 
fpifed  by  Men  of  luke-warm  and  dying  Religion: 
Fervency  of  the  Spirit  i7i  the  Service  of  the 
Lord,  II  may  become  the  Scofl'  and  Jeft  of  the 
Critick  and  the  Profane  :  But  this  very  Life 
and  Zeal^  this  Sacred  Ferveitcy^  fhall  ftill  re- 
main  one  bright  Charader  of  .  a   Chr^ftian 

t  Z  Cor.  iv.  4,  6.   Joha  V.  35.  Jer.  »dii.  29.  HeB.  iv.  13.    ||  Ai?s  xyiu. 
^^'.    Rom.  xii.  II.  ^  ^^ 

^  '        Preacher^ 


riii  DEDICATION. 

Preacher^  till  the  Names  of  Paul  and  Apollos 
perifli  from  the  Church  ;  and  that  is,  till  this 
Bible  and  thefe  Heavens  are  ?io  7nore. 

la  fome  of  thefe  Difcourfes  indeed  I  have 
jnot  had  the  Opportunity  of  fo  warm  and 
affectionate  an  Addrefs  to  the  Hearers.  A 
true  and  juft  Explicatio?t  cf  Scripture^  and  a 
convi?King  Proof  of  the  Dodrines  propofed^ 
have  been  the  chief  Things  neceffary  :  yet  I 
have  endeavoured  even  there,  to  give  a  prac- 
tical and  pathetick  T'urn^  as  far  as  the  Defign 
of  the  Text  would  bear  it :  But  in  the  other 
Sermons  I  blame  my  felf  more  for  the  Want 
ofT^tdX  and  devout  Paffion,  than  for  the  Ex- 
cefs  of  it. 

I  will  readily  confefs,  there  are  here  and 
there  fome  Periods  where  the  Language  ap- 
pears a  little  too  elevated^  tho'  not  too  warm  ; 
I  know  'tis  not  the  proper  Style  of  the  Pulpit; 
but  there  is  fome  Difference  between  Speaking 
and  Writing.  In  one  the  Ear  muft  take  in  the 
Senfe  at  once ;  in  the  other ^  the  Eye  may  review 
what  the  firft  Glance  did  not  fully  receive. 
Beiides,  my  friendly  Readers  will  now  and  then 
inAxAg^z,  Metaphor  to  one  who,  from  his  youn- 
geft  Years,  has  dealt  a  little  in  Sacred  Poejy. 

You  are  my  Witneffes,  that  in  the  common 
Courfe  of  my  Miniftry,  I  often  prefs  the  Du- 
ties of  Sobriety  and  temper ance^  Jufiice   and 

Charityy 


DEDICATION.  ir 

Charity^  as  well  as  the  inward  a?id  fpiritual 
Parts  of  Godlincfs.  But  fince  Trcatifcs  on 
thefe  latter  Subjcds  are  feldom  publifli'd  now 
a-daySj  I  have  permitted  the  Matters  of  fecret 
Converfe  between  God  and  the  Holy  Soul,  to 
take  up  a  larger  Share  in  thefe  Difcourfes  ; 
and  it  has  been  my  Aim  to  reicue  thefe  Argu- 
ments from  the  Charge  oiRnthuftafm^  and  to 
put  them  in  fuch  a  Light,  as  might  fl^.ew  their 
perfect:  Confiftance  with  common  Senfe  and 
Reafon.  Hereby  I  have  done  my  Part  to  de- 
fend them  againft  the  daily  Cavils  of  thofe 
low  Pretenders  to  Chrijltanity^  who  banifh  moft 
of  thefe  Things  from  their  Religion^  and  yet  ar- 
rogate and  confine  all  Reafon  to  themfelves. 

'Tis  neceflary  that  a  Chriftian  Preacher 
fliould  teach  the  Laws  of  Sobriety^  the  Rules 
of  Charity  and  Jujlice^ovx Duty  to  ourNeigh^ 
hour  J  and  our  Practice  of  Publick  Religion  ; 
but  'tis  my  Opinion  that  Difcourfes  of  Expe- 
rimental Piety  ^  and  the  Work  of  the  Clofet^ 
fhould  alfo  fometimes  entertain  the  Church  and 
the  World.  Our  Fathers  talked  much  of  pious 
Experience,  and  have  left  their  Writings  of 
the  fame  Strain  behind  them :  They  were  fur- 
rounded  with  Converts,  &  helped  to  fill  Heaven 
apace  \for  God  was  with  them.  But  I  mourn 
to  think  that  fome  are  grown  fo  degenerate  in  our 
Days,  as  to  join  their  Names  and  their  Works 

b  2  together 


X  DEDICATION. 

together  in  a  common  Jeft,  and  to  ridicule  the 
Sacred  Matter  of  their  Sermons,  becaufe  the 
Manner  had  now  and  then  fomething  in  it  too 
myftical  and  obfcure,  and  there  is  fomething  in 
their  Style  mifafhionable  and  unpoliilied. 

It  niuft  be  acknowledged  indeed,  to  the  Ho- 
nour of  the  prefent  Age,  that  we  have  fome  Pre- 
tences above  our  Predeceffors,  to  Freedom  and 
yujlnefs  of  "Thought^  to  Strength  of  Reafoning^ 
to  clear  Ideas ^  to  the  generous  Principles  of 
Cbrifiia?^  Charity ;  and  I  wifh  we  had  the  Prac- 
tice of  it  too.  But  as  to  the  Savour  of  Piety ^ 
and  inward  Religion ^^i^^  to  Spiritual- Mindednefs^ 
and  Zeal  for  God^  and  the  Good  of  Souls ;  as  to 
the  Spirit  and  Power  of  Evangelical  Miniflra- 
tions^  we  may  all  complain,  Tihe  Glory  is  much 
departed  from  our  Ifrael.  Happy  the  Men^ 
who  are  fo  far  aflifted  and  favaured  of  God,  as 
to  unite  all  thefe  Excellencies,  and  to  join  the 
Honours  of  the  pall  and  prefent  Age  together ! 
How  far  it  has  been  attempted  amongft  you, 
I  have  a  Witnefs  in  your  Confciences  ;  And 
thb'  I  keep  a  fincere  and  painful  Senfe  within 
me  of  my  great  Defeds  on  either  Side,  yet  I 
mufl:  ftiil  purfue  the  fame  Attempt ;  and  with 
Reverence  and  Zeal  I  beg  Leave  to  trace  the 
Footfteps  of  my  Brethren,  who  come  neareft 
to  this  ihining  Charafter. 

In 


DEDICATION.  xi 

In  all  thcfeThings  I  rejoicCjand  can't  conceal 
my  Joy,  that  my  ki?id  a?id  faithful  Co7?tpa/non 
in  the  Service  of  your  Soul,  practifes  his  Mini- 
ftry  with  the  fame  Views  and  Defigns  ;  and  he 
hath  been  fenfibly  own'd  and  aflifted  of  God, 
to  fupport^and  to  build  up  the  Churchy  during 
my  long  Confinement.  His  Labours  of  Love, 
both  for  you  and  for  me,  fhall  ever  endear  him 
both  to  me  and  you.  May  the  divine  Blefling 
glorioufly  attend  his  double  Services  in  the  Sea- 
fons  of  my  Abfence  and  painful  Reftraint  ! 
May  your  united  Prayers  prevail  for  my  Refto- 
ration  to  the  full  Exercife  of  my  Miniftry  a- 
mong  you  !  And  may  you  all  receive  fuch 
lafting  Benefit  by  our  aftociated  Labours,  that 
you  may  fland  up,  and  appear  as  our  Crown 
and  our  Joy  in  the  Great  Day  of  the  Lord  I 
This  is  the  continual  and  hearty  Prayer  of, 

My  dear  Friends, 

Your  Affedionate  and  AfHided 

Servant  in  the  Gofpel, 


^heobaldsf  in  Hert 
fordpire,  Fcbr. 
2ill,  1720,21. 


I.  Watts. 

b  3  THE 


(  xiv  ) 
THE 

PREFACE. 

y^M  bound  to  give  Thanh  to  God  always y 
for  the  Acceptance  that  my  Sermons  have 
found   among   the    more  pious   and  reli- 
gious Part  of  Ma?ikind,       As    it  hath    been 
the  chief  Defign  of  my  Miniflry    to    explain 
the    comm.on    and  mofl    important   Things    of 
our    Religion^    to  the  Underflanding  of  every 
Chriftian^  and  to  ijnprefs  the  moji  neceffary  Du- 
ties of  it  on  the  Spirit  and  Confcience^  fo  when 
I  am  follicited  to  make  my  Labours  yet  more 
publicity    I  would  repeat  the  fame  Work ;     / 
would  fain  give  my  Readers  the  clear  eft  Concep- 
tions offome  of  the  great  Articles  of  Chriftianity^ 
and  draw   out    the  plain  Principles  of  Truth 
which  are  in  the  Head  to  a  powerful  and  holy 
Influence  over  the  Heart  and  Life. 

Thefe  Difcourfes  have  but  a  little  Hope  to 
gratify  thofe  curious  Minds^  who  turn  over  the 
Leaves  fuperficially  to  fear ch  if  there  be  any 
new  Dif cover ies  in  them^  and  being  dif appoint ed^ 
lay  dowm    the  Book  with  Difdain  :    my  chief 

Intent 


The     PREFACE.  xv 

Intent  was  to  e7itertat7i  and  ajftjl  thofe  hu7nhl(^ 
ChriJiia?tSy  who  co?tverfe  in  fecret  with  God  and 
thei?^  own  Souls. 

A7td  fvice  'tis  the  Cujlofnof  77iany  Perfons  to 
read  a  Serinon  i7i  the  Rve7ti7tg  of  the  Lord*s 
Day^  as  pai^t  of  their  Fa77iily'-fP^orJ]jip^  I  was 
dejirous  alfo  to  fuit  the  Sermo7ts  which  I  publiJJj 
to  fuch  a  pious  Service.  Now  when  the  Dif- 
courfes  which  are  rehearfed  i7t  Fa7nilies  have 
7nuch  of  Criticifn  and  Speculatio?t  i7t  the77t^  or 
long  a7id  difficult  Trains  of  Reafoni7ig^  every 
one  7nay  obferve^  what  a  7ieglige72t  Air  fits 
upo7i  the  Faces  of  the  Hearers^  what  a  drowfy 
Attention  is  given  to  this  religious  Exercife^ 
and  the  greatefl  Part  of  the  Houfjold  fnds 
very  little  Ipnprovement. 

I  grant  ''tis  fo7neti7nes  neceffary  to  Preach 
and  Print  fuch  Difcourfes  which  are  more  cri- 
tical and  laborious  in  Expoftion  of  difficult 
Texts ^  and  which^  by  artificial  Trains  of  Ar- 
guTnent^  9nay  penetrate  deep  into  the  hidden 
Things  of  God^  and  bring  forth  Things  new  as 
well  as  old.  But  I  am  C07tte7it  to  wave  the 
Honour  of  fuch  Perfor77ta7tces  in  the  more 
general  Courfe  of  my  Labours^  whether  of  the 
Pulpit  or  the  Prefs^  and  chiefly  to  purfue  thofe 
Methods  which  7nore  direSily  tend  to  the  Edifi- 
cation  of  the  Bulk  of  Mankind  i7i  the  Knowlege 
of  Chrift  and  in  praElical  Godli7iefs. 

b4  TVe 


xvi  The  PREFACE. 

IVe  are  tco  often  ready  to  judge  that  to  be 
the  heft  Ser7non^  which  has  many  Jlrange 
"Thoughts  in  it^  many  ji72e  Hints^  and.  fome  grand 
and  polite  Se?tti77ients.  But  a  Chrifiian  iit 
his  heft  Temper  of  Mind  will  fay ^  "  That  is 
a  good  Sermon  which  brings  my  Heart 
nearer  to  God^  which  makes  the  Grace  of 
Chrif  fweet  to  my  Soul,  and  the  Commands 
of  Chrif  eafy  and  deHghtful  ;  That  is  an 
excellent  Difcourfe  indeed  which  enables 
me  to  mortify  fome  unruly  Sin,  to  vanquifh 
a  ftrong  Temptation,  and  weans  me  from 
all  the  Enticements  of  this  lower  World  ; 
that  which  bears  me  up  above  all  the  Dif- 
quietudes  of  Life,  which  fits  me  for  the 
Hour  of  De-^fh,  and  makes  me  ready  and 
defirous  to  c^ppear  before  Chrif  Jefus  my 
Lord."  If  the  Publication  of  thefe  Dif- 
courfes  fhall  be  fo  happy ^  as  through  the  In- 
fluence of  the  blejfed  Spirit  to  attain  thefe 
Ends^  I  have  obtaijted  my  befl  Aim  and 
Hope^  and  will  afcribe  the  Glory  to  God  my 
Saviour. 

The  frf  Sermons  which  I  publifhed  were 
talien  up  chiefly  in  the  7nore  fpiritual  Parts 
of  our  Religion^  and  fuch  as  relate  more  im- 
mediately to  the  fecret  TranfaEiions  of  the 
Soul  with  God  and  with  his  Son  Jefus  Chrift. 
In  feveral  following  Difcourfes^  I  have  at- 
tempted 


The     PREFACE.  xvii 

tempted  to   explain  7nany  Duties  of  the  Chri- 
Jiian    Life  "which   refer    to  our  Fellow-Crea- 
tures.     I  hope  710  Man  who  loves  the   Gofpel  of 
Chrift   will  knit  his   Brow^    and    throw  Dif- 
grace  upon  the  Book^  with  a   Conte7?zpt  of  dull 
Morality  ;    Iffueh  a  Perfon  would  give  him- 
felf  Leave  to  perufe  thefe  Sermons^  perhaps  he 
would  meet  with  fo  much  of  Chrifkand  the  Gof- 
pel in   them^  that  he  might  learn   to   love  his 
Saviour  better  than  ever  he  did^  and  find  how 
necejfary  n\ov2\  Duties  are  to  make  his  own  Re- 
ligion either  fafe  or  honourable  :  While  we  are 
faved  by  Faith  in  the  Blood  and   Right eouftefs 
of  the  Son  of  God^  we  7nufl  rzmember  alfo^  that 
^tis  fuch  a  Faith  as  works  by  Love,   for  Faith 
without  Works  is  dead,  and  ufelefs  to  all  Pur- 
pofes  of  Hope  and  Salvation. 

My  Defign  in  thefeSermons  is  to  reprefentViQ^ 
and  Virtue  in  their  proper  Colours.  I  forefee  that 
many  Readers  will  quickly  fpy  out  their  Neigh- 
bours Names  amongfi  the  vicious  or  unlovely 
Characters ;  but  it  would  turn  perhaps  to  their 
better  Account^  if  they  can  find  their  own  :  For 
there  is  many  a  Defer iption  here  that  an  hun- 
dred Perfons  may  lay  a  righteous  Claim  to  it^ 
^Twas  myBufinefs  to  fet  a  faithful  Glafs  before 
the  Face  of  Confciencey  by  which  we  may  exa- 
mine ourfelves^  and  learn  what  Manner  of  Per- 
fons we  are,  and  I  pray  God  to  keepii  daily  be- 
fore 


xviii  The   PREFACE. 

fore  my  Eyes.    I  acknowledge  my  DefeSis^  and 
Jland  correSied  in  many  of  my  own   Sermons. 
Blejfed  be  God  for  a  Mediator  who  is  exalted 
to  give  Repentance  and  Forgivenefs  of  Sins  ! 

Tet  it  may  not  be  an  improper  or  unfuccefsful 
Method  of  Reproofs  to  fold  down  a  ufeful  Leaf 
710W  and  then  for  a  Friend^  and  give  him  Notice 
in  fuch  an  inoffenfive  Manner  of  any  Blemijhes 
that  may  belong  to  his  CharaSier.  Thus  the  ft- 
le?it  Page  pall  befow  upon  him  the  richefl  Be- 
nefit of  Friendpip  ;  it  may  whifper  in  his  Ear 
a  fecret  Word  of  Ad?nonition^  and  convey  it  to 
his  Confidence  without  Offence.  Such  a  gentle 
Monitor  7?tay  awaken  hi?n  to  inward  Shame  and 
Penitence  \  mayrouze  his  Virtue  to  fioine  bright- 
er than  ever^  and  ficatter  the  Clouds  that  hung 
dark  upon  the  Evidence  ofi  his  Graces. 

Since  I  firfi  publifihed  thefie  Dificourfies^  the 
World  has  been  fiurnifioed  with  a  more  complete 
Account  ofi  moft  ofi  thefie  SubjeSis^  in  that  excel- 
lent Treatifie  called  the  Chriftian  Temper,  which 
my  worthy  Friend  Dr.  Evans  hathfient  abroad^ 
and  which  isy  perhaps^  the  moft  compleat  Sum- 
mary ofi  thofie  Duties  which  make  up  the  Chri- 
ftian  Lifie^  that  hath  been  publifiUd  in  our  Age. 

"Tlje  next  three  Sermons  are  employ  d  on  that 
divine  SubjeEi^  which  I  am  ready  to  call  the 
xhiefi  Wo7tder  and  Glory  ofi  the  Chriftian  Reli- 
gion^ i.  e.  Ihe  great  Atonement  for  Sin  made 

by 


The    PREFACE.  xix 

by  the  Death  of  Chrift,  and  the  praftical  Ufes 
derived  thence.  "This  is  the  hleffed  Fomidati- 
on  of  our  Hope  which  I  have  endeavour  d  to 
fet  in  a  clear  Lights  and  to  fupport  by  Reafon- 
ing  drawn  fr 0771  the  Types  a72d  PrediEiions  of 
the  Old  Teflament  a72d  the  clearer  Language 
of  the  New.  This  is  that  Grace  and  that 
Righteoufnefs  which  was  witneffed  by  the  Law 
and  the  Prophets,  as  St.  Paul  expreJTes  ity 
Rom.  iii.  This  is  that  iTnportant  Work  of  the 
blefjcd  Saviour^  who  was  pro7nifed  to  the  guilty 
World  ever  fmce  the  Fall^  and  whofe  va- 
rious Glories  have  bee7t  well  reprefe7tted^  ac- 
cording to  a72cient  Prophecy^  in  a  happy  Corre- 
fpondence  with  the  DoBrine  of  the  New  Tefta- 
ment,  by  a  F^olufne  of  Difcourfes  on  the  Meffiah, 
lately  publiped  by  Dr.  William  Harris.  /  wo7t'- 
der  how  any  Man  can  read  all  thefeCorrefpo7i- 
dencies  of  the  Type^  Prophecy ^  and  Hiflory^  and 
not  be  convinced  that  Jefus  was  the  appointed 
Saviour  of  the  World  P 

The  fever al  Serfnons  that  follow  next  are  all 
forTned  upon  fofne  of  the  mo  ft  7nomentous  Co7Kerns 
of  a  Chrifiian^  (^^^2;.)  How  to  improve  every 
Thing  for  the  Advantage  of  our  own  Souls  ; 
Hmjo  to  look  on  all  Things  as  working  for  our 
Good ;  How  to  employ  the  Time  of  Life  to  noble 
Purpefes^  and  fuch  as  the  Saints  above  catz 
ne^er  be  employed  in  \  and  to  improve  the  Death 

of 


XX  The    P  R  E  F  A  C  E. 

of  others  to  valuable  Ends  in  the  Chrijiian  Lifey 
and  efpecially    to  a  Preparation  for  our  own 
Departure.     The  Death  of  that  ^worthy  Gen- 
tleman and  excellent    Chrijiian^   Sir  Thomas 
Abney,  gave  thefirfl  Occafion  to  fome  of  thefe 
Meditations y  for  the  Ufe  of  the  mourning  Fa- 
mily \  which  were  much  amplified  afterwards  in 
my  publick  Minifiry.    Here  I  have  endeavour- 
ed to  awaken  my  f elf  and  my  Friends  to  an  im- 
mediate and  conjlant  Readinefs  for  a  Difmifjion 
from  this  fenful  and  forrowful  and  tempting 
World :  And  God  grant  when  that  awful  Hour 
approaches y  I  may  be  fo  far  honoured  by  divine 
Grace^  as  to  become  an  Example  as  well   as  a 
Teacher. 

The  laft    Difcourfe  of  all   exhibits  the  moft 
plain  and  obvious  Reprefentation  of  the  Doc- 
trine  of  the  blefTed  Trinity,  as  it  lies  in  the  Bi- 
ble^ and  the  great  and  neceflary  Ufe  that  is  to 
be  made  of  it  in  our  ReHgion.   It  is  a  DoBrine 
that  runs  thro   the  whole  of  our  ferious  Tranf- 
aBions  with  God^  and  therefore  'tis  necejfary  to 
be  known  by  Men.     Without  the  Mediation  of 
the  Son,  and   the  Influences  cf  the  Spirit,   we 
can  find  no  Wayof  Accefs  to  the  Father,  nor  is 
there  any  other  Hope  of  his  Favour  propofed  in 
the  Gofpel. 

I  thought  it  proper  nlfo^  to  publifh  it  at  this 
Seafon^  to  let  the  World  knoWy  that  tho  I  have 

entered 


The     PREFACE.  xxi 

entred  into  fome  farther  Bj7tquirtes  on  this  divine 
SubjeEi^and7nade  hii7itble  At  tempts  to  gain  clearer 
Ideas  of  it^  in  order  to  vt7tdicate  the  Truth  and 
Glory  of  this  f acred  Article^  yet  I  have  never 
changed  my  Belief  and  Prof ejjton  of  any  neceffary 
and  important  Part  of  it^  as  will  here  appear 
with  abundant  Evidence. 

In  this  Sermon  I  have  fallowed  the  Track  of 
no  particular  Scheme  whatfoever  ;   but  have  re- 
prefented  the  f acred  Three ^  the  Father,  the  Son, 
and  the  Holy  Spirit,  in    that  Light    in  which 
they  feem  to  lie  mojl  open  to  the   common    View 
of  Mankind  in  the  Word  of  God  :  And  I  am 
glad  to  find  what  I  have    drawn   out  in    this 
Manner  into  f event een  Propoftions^  appears  fo 
agreeable  to  the  general  Senfe  of  our  Fathers  in  * 
this  Article^  that  Idont  think  any  one  of  thefe 
Propofitions  would  be  denied  or  difputed  by  our 
Divines  of  thelafl  or  prefent  Age^  who  have  had 
the  greatefi  Name  and  Reputation  of  firiEi  Or- 
thodoxy. 

If  I  may  exprefs  theSubfiance  of  it  in  a  few 
Words ^  ^tis  this  :  It  feems  to  me  to  be  plainly 
and  evidently  revealed  in  Scripture^  That  both 
the  Son  and  the  Holy  Ghoft  have  fuch  a  Com- 
munion in  true  and  eternal  Godhead,  as  to 
have  the  fame  Names,  Titles,  Attributes  and 
Operations  afcribed  to  them,  v^hich  are  elfe- 
where  afcribed  to  theFather,and  v^hich  belong 

only 


xxii  The     PREFACE. 

only  to  the  true  God  :  And  yet  that  there  is 
fuch  a  plain  Diftindion  between  them,  as  is  fuf- 
ficient  to  fupport  their  diftind  perfonal  Cha- 
racters and  Offices  in  the  great  Work  of  our 
Salvation  :  And  this  is  what  has  been  generally 
called  the  Trinitarian  DoSiriney  or  theDoSirine 
of  three  Per  fans  and  one  God. 

At  the  End  of  all  the  latter  Sermons  I  have 
endeavoured  to  ajjiji  Chrijlians  in  the  Devout 
RecollecStion^  1^/6^/  they  hear  or  read  in  aWay 
of  pious  Converfe  with  their  own  Heart s^  and 
with  God.  In  mofl  of  thefe  Meditations^  the 
Reader  will  find  the  principal  Heads  of  the  fore- 
going  Sermon  rehearfed. 

Where  the  Sermons  are  too  long  to  be  read  in 
a  Family  at  once^    I  han^e.  marked  out  proper 
Paufes,  that  the  religious   Service  may  not    be 
made  tedious.  May  the  great  God  vouchfafe  to 
fend  his  own  Almighty  Spirit ^  wherefoever  his 
Providence  fhall  dtfperfe  thefe  weak  Labours  of 
mine  in  the  Worlds  and  attend  them  with  his 
fovereign  Power  and  Blejfmgfor  the  Welfare  of 
immortal  Souk  I  Amen. 


§^(^^^1?? 


A  Table  of  Sermons  in  the  First  Volume. 

SERMON    I,  II,  III. 

THE  Inward  Witnefs  of  Chriftianity  ;   or,  an  Evidence  of  the    Trutk 
of  the  Gofpel  from  its  Divine  Effeds  :   i  Jof^n.  v.  lo.  He  that  belie- 
leih  C7i  the  So?:  of  Cod,  hath  the  Witnefs  in  hinfelf.    Page     I,  15,   29, 
SERMON   IV. 
Fleih  and  Spirit  j    or,  the  Principles  of  Sin  and  Holinefs  in  human  Nature  : 
Rom.  viiL  I.      Who  ^valk  not  after  the  Flefo,  but  after  the  Spirit.       p.  51. 
S  ERMON    V. 
Drawing  nigh  to  God  in  Prayer  ;  with  an  Account  of  the  concomitant  Evi- 
dences of  it  in  the  Soul  :    Job  xxiii.  3.  O  that  I  knew  nijhere  I  might  find 
him,  that  I  ?night  come  e'ven  to  his  Seat   !  P-  7^• 

S  E  R  M  O  N      VI. 
Sins  and  Sorrows  fpread  before  the  Lord  :  Job  xxiii.  3,4.  That  I  might  come 
even  to  his  Seat  ;  J  nxjould  order  my  Caufe  before  him^  and  fill  nty  Mouth  ^with 
Arguments.  p.  88. 

SERMON     VII,  VIII. 
A  Hopeful  Youth  falling  fhort  of  Heaven  ;  or.  Remarks  on  the  Love  Qf 
Chriflto  a  hopeful  Young  Man,  ruined  by  the  Love  of  this  World  :  Mark 
X.  21.  T^hen  Jefus  beholding  him,  leaved  him.  p.  103,  1 1 9. 

S  E  R  M  D  N     IX,  X. 
The  Hidden  Life  of  a  Chriflian  ;  or,  an  Account  of  the  Spiritual  and  Eter- 
nal Life  of  Believers,  as  it  is  enjoyed  by  them  on  Earth,  referved  for  them 
in  Heaven,  and  bellowed  on  them  by  our  Lord  Jefus  Chrifi  :  Coloff.  iii. 
3.   For  ye  are  Dead,  and  your  Lifs  is  hid  ijcit  h  Chri^  in  God.     p.  136,  1 56. 
SERMON     XI. 
Nearnefs  to  God  the  Felicity  of  Creatures  ;  or,  a  Difcourfe  of  approaching 
to  God  as  the  Means  of  Happinefs  :    Pfal.  Ixv.  4.  Bleffed  is  the   Man 
tvohim  thou  choofef,  and  caufeji  to  approach  unto  thee,  that  he  majj  dnvell  in 
thy  Courts.  p.  176, 

SERMON    XII. 
The  Scale  of  Blefftdnefs  ;  with  an  EfTay  on  the  Felicity  of  the  Man  Chrifi 
Jefus,  and  of  the  Father,  Son,  and  Holy  Spirit  :    To  which  is  annexed  a 
rational  Account  of  the  Saints  Communion  with  God  :  Pfal.  Ixv.  4.  Bleff- 
ed is  the  Man  twhom  thou  choofefi,  andcaufeft  to  approach  unto  thee.     p.  188. 
V  SERMON     XIII,  XIV. 

Appearing  before  God  ;  or,  a  Difcourfe  of  our  Handing  in  the  Prefence  of 
God,  here  in  publick  Worfhip,  hereafter  at  the  Day  of  Judgment,  and  in 
the  final  State  of  Glory  :  Pfal.  xlii.  2.  When  fh all  Icome  and  appear  before 
Cod  P  p.   208,  221. 

SERMON    XV,  XVI,  XVII. 
A  Rational  Defence  of  the  Gofpel ;   or.  Courage  in  profeffing  Chriftianity  : 
Rom.  i.  16.  1  am  not  afhamed  of  the  Gofpel  of  Chrifi,  for  it  is  the  Potverof 
God  unto  Sal'vation  to  e<very  one  that  belie'veth.  p.  234,  250,  264. 

SERMON   XVIIL 
Faith  the  Way  to  Salvation.     Rom.  i.  16. —  The  Gofpel, -^^  it  is  the  Ponver 
of  God  unto  Sal'vation  to  ei-ery  one  that  belie<vethj  to  the  Jew  firfi,  and  alfo 
to  ih  Greek.  p.  278. 

SERMON    XIX. 
None  excluded  from  Hope.     Rom.  i.  16. —  The  Gofpel, —  it  is  the  Pc^et 
of  God  unto  Sahatm  to  every  one  that  believeth,  to  the  ]^yi  firfi,  (ind  alfo 
totheGrtck.       '"  p,  290, 


SERMON    XX,  XXI,  XXII. 

Chriftlan  Morality,  'viz.  Truth,  Sincerity,  ^c,  Philip,  iv.  8.  Finaily^Brethren^ 

<vohatJoe<ver  Things  are  true,  'zvhatfoe'VBr'  Things  are  honeji^  (or  grave)  iJobat- 

Joe'ver  Things  arejuft,   nfjhatfoenjer  Things  are  pure,   ivhatfoe'ver  Things  are 

ia*vely,  ivhatjoe^oer  Things  are  of  good  Report,  if  there  be  any  Virtue,  if  there 

he  any  Praife,  think  on  thefe  Things,  p.  304,   320,  333, 

i 

A  Table  of  Sermons  in  the  Second  Volume.   ^ 

SERMON    XXIII. 

CHiilHan  Morality,  <viz.  Gravity,  Decency,  ^r.  Phil.  iv.  8.  Whatfoe^er 
Things  are  honeji,  or  grave,  ^c.  p.  363. 

SERMON   XXIV,  XXV. 
Chriftian  Morality,  ^iz,    Juftice,  l^c.  Phil.  iv.  8.  Whatfoe'ver   Things 
are  honefi,  or  grave,  n.vhatfoe'ver  Things  are  juji,  &c.  p.  377,  390. 

SERMON    XXVI. 
.  Chriftian  Morality,  'vix.  Juftice,  Purity,  Temperance,  l^c.  Phil.iv.  8.  What- 
foe^jer  Things  are  pure y  &c.  p.  404. 

SERMON     XXVII. 
Chriftian  Morality,   ^iz,  Chaftity,  Iffc.  Phil.  iv.  8.  Whatfoe^ver  Things  are 
pure,  &c.  p.  421. 

SERMON    XXVIII. 
Chriftian  Morality,  a;/a;.  a  lovely  Carriage,  ^c,  Phil.  4.  8.  Whatfoever  Things 
are  lo<vely,  &c.  p.  430, 

SERMON    XXIX, 
Chriftian  Morality,  wiz.  Things  of  good  Report,  ^c.  Phil.  iv.  8.   Whatfo- 
e<ver  Things  are  of  good  Report,  &c.  P-  445* 

SERMON    XXX. 
Courage  and  Honour,  or  Virtue  andPraife,  Phil.  iv.  8.  1/ there  he  any  Virtue , 
and  if  there  be  any  Praife,  &c.  P*  463. 

'  SERMON     XXXI,  XXXII.  ^ 

Holy  Fortitude,  and  Remedies   againft  Fear,  i  Cor.  xvi.  13.  Stand  fafi  in 
the  Faith  j  quit  you  like  Men  5    be  Jirong.  /^"jS,  491.   * 

SERMON    XXXIII.  i 

The  univerfal  Rule  of  Equity,  Matt.  vii.  12.  Jll  Things  nvhatfoe'ver ye twould'^ 
that  Men  Jhould  do  unto  you,  do  ye  enjen  fo  unto  thetn  ',  for  this  is  the  Laiv 
and  the  Prophets .  p .  5 1 0, 

S  E  R  M  U  N   XXXIV,  XXXV,  XXXVI. 
The  Atonement  of  Chrift,  Rom.  iii,  25,   Whom    God  hath  fet  forth  for  a 
Propitiation.  p.  527,  541,  560 

SERMON  XXXVlf,  XXXVIII. 
The  Chriftian's  Treafure,  1  Cor.  iii.  22.  All  Things  are  yours,  p.  576,  591." 

SERMON  XXXIX. 
The  right  Improvement  of  Life.   XL.    The  Privileges  of  the  Living  above 
the  Dead.    1^11.   The  Death  of  Mankind,  both  Sinners  and  Saints,,  im- 
proved.    XLII.    The  Death  of  Kindred  improved.     XLIIL     Death  a 
Blefling  to  the  Saints,   i  Car.  iii.  22.  Whether  Life  or  Death,  all  l- yours. 

608,  l3'c'. 
SERMON    XLIV.  --  . 

The  Dbdtrine  of  the  blefled  Trinity,  and  the  Ufe  of  it  in  our  Religion,  .Ijph^ 
i*.  18.    Thro\ki.fn  ive  loth  ha^je  Afcefs  by  one  Spirit  unto  the  Father,   p. 69 5 

8C^ Page  22.5.  lin.  i^fovftnfuly  x.  final. 


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SERMONS 

ON 

Various  SubjeSls^  &c. 

^  V  O  L.  i|[. 

S  E  R  M  6  N~L 

The  Inward  Witnefs  to  Chriftianity. 

I    Ep.    J  OH  N    V.     lO. 

He  that  helieveth  on  the  Son  of  God^  hath  the  Witnefs  in  himfelf 


T 


The  iirft  Part. 

HERE  are  two  Points  of  great  and  folemn  Im- 
portance, which  it  becomes  every  Man  to  enquire 
into  :  Firfi^  Whether  the  Religion  he  profeiTes 
be  true  and  divine  -,  and  then^  Whether  he  has  {6 
far  complied  with  the  Rules  of  this  Religion,  as  to  ftand 
intitled  to  the  BlefTings  thereof. 

The  Chriftians  of  our  Age  and  Nation  have  been  nurfed  up 
amongft  the  Forms  of  Chriftianity  from  their  Childhood  -,  they 
take  it  for  granted  their  Religion  is  divine  and  true,  and  there- 
Fore  feldom  enter  into  thefrfl  Enquiry  :  But  when  they  come 
to  think  in  good  Earneft  about  religious  Affairs,  their  great 
Concern  is  with  the  fecond^  (viz.)  to  know  whether  they  have  fo 
Far  complied  with  the  Rules  of  the  Gofpel  of  Chrtft^  as  to 
obtain  an  Intereft  in  the  promifed  Bleflings  of  it.  And  when 
they  hear  fuch  a  Text  as  this,//^  that  believeth^  hath  the  Witnefs 
in  himfelf^  they  immediately  exped  that  the  Meaning  and  De- 
fign  of  it  ihould  be  to  witnefs  the  Truth  of  their  own  Faith, 
and  confequently  to  prove  their  own  Title  to  Salvation. 

6  But 


2  The  Inward  Witness  Vo].  I. 

But  in  the  firft  Chriflian  Age  the  Cafe  was  far  otherwife. 
I'heGofpel  it  felf  was  not  thenimiverfally  eftablifhed,  and  the 
Difciples  of  this  new  Religion  might  have  frequent  Doubts  in 
their  own  Minds  concerning  the  Truth  of  it,  while  they  faw  it 
difallowedand  oppofed  by  the  World  round  about  them.  'Twas 
evidently  neceifary  therefore  for  them  to  enquire,  Whether  it 
came  from  God  or  no  ?  And  'tis  with  this  View  that  the  Apo- 
ille  JoIm  writes  thefe  Words,  He  that  helievethon  the  Son  ofGod^ 
hath  the  Witnejs  in  himfelf\  (viz.)  he  hath  a  Proof  within  him- 
felf,  that  Eternal  Life  is  in  the  Son.,  ver.  1 1.  and  is  to  be  obtain- 
ed by  our  believing  in  him.  'Tis  to  the  Truth  of  this  Dodlrine 
that  the  Three  bear  Record  in  Heaven^  the  Father^  the  JVord^ 
and  the  Holy  Ghofi  ^  and  the  Three  on  Earth.,  the  Spirit^  the  Wa- 
ter^ and  the  Blood.  And  though  the  Proof  of  the  Sincerity 
and  Truth  of  our  own  Faith  may  be  derived  from  hence  by  a 
farther  Confequence,  yet  the  firfl  and  dired  Defign  of  the  Apo- 
llle  is  to  ihew,  that  the  Truth  and  Divinity  of  our  Religion 
has  an  inward  Witnefs  to  it  in  the  Heart  of  every  Believer. 

Here  give  me  Leave  to  put  you  in  Mind,  that  'tis  neceflary 
for  you,  as  'twas  for  the  primitive  Chriftians,  to  fettle  your 
Profeffion  of  Chriilianity  upon  folid  Grounds  ;  otherwife  you 
are  Chriftians  but  for  the  fame  Reafonthat  makes  a  Turk  aDif- 
ciple  of  Mahomet^  or  a  Heathen  a  WorfKipper  of  the  Gods  of 
his  Country  ;  that  is,  becaufe  you  were  born  in  fuch  a  Climate, 
and  under  fuch  a  Meridian.  And  can  you  be  contented  with 
fo  poor  a  Pretence  to  the  nobleft  Religion,  and  lay  fo  fandy 
a  Foundation  for  your  eternal  Hopes  ? 

Befides,  the  Day  in  which  we  live  threatens  you  with  bold 
Temptations,  and  how  will  you  ftand  if  you  have  no  furer 
Grounds  ?  Infidelity  is  a  growing  Weed  :  the  Contempt  and 
Ridicule  of  revealed  Religion  flourifli  and  become  fafhionable 
among  the  gay  Part  of  the  World  ;  and  if  you  are  not  furnifhed 
with  fome  folid  Proofs  of  the  Gofpel  of  Chrift^  you  may  be 
in  great  Danger  of  lofing  your  Faith  -,  you  may  be  tempted 
to  yield  up  your  Religion  to  a  witty  Jeft,  and  become  a  Hea- 
then for  Company. 

I  might  fay  another  Thing  to  awaken  you  to  acquaint  your 
felves  with  fome  Arguments  that  will  juftify  and  fupport  your 
Belief  of  the  Gofpel.  Suppofe  you  think  you  have  complied 
with  the  Rules  of  your  Religion,  and  have  raifed  your  Hopes 
of  Heaven  to  a  high  Degree  ;  fhould  Satan  the  Tempter 
fpre^d  his  Darknefs  round  your  Souls,  and  in  a  melancholy 

and 


Serm.     I.  ^o  Christianity.  ^ 

and  gloomy  Hour  aflault  your  Faith  with  fuch  bold  Queftions 
asthffc,  How  do  y OH  know  ti^at  Chrljlianity  is  the  true  Religion  ? 
fVbdt  Tokens  have  you  to  Jhew  that  it  came  from  God  ?  If  you 
have  no  other  Anfvver  to  make,  but  that  *7;V  the  Religion  of  your 
Country^  that  you  were  born  and  bred  up  in  it,  think  with  your 
fclves  how  your  Spirits  will  be  furprized,  your  Comforts  lan- 
guifh,  and  all  your  high-built  Hopes  totter  to  the  Ground  ; 
unlefs  the  Spirit  of  God,  by  his  uncommon  and  fovereign 
Grace,fhould  give  in  an  Anfvver  to  theTemptation,  and  by  fome 
immediate  and  convincing  Argument  fupport  your  Faith  :  But 
if  you  are  negligent  to  lay  a  good  Foundation  at  firft,  you  have 
no  Reafon  to  expedl  fuch  a  divine  Favour. 

Let  the  Importance  of  this  Concern  therefore  keep  your  At- 
tention awake,  while  I  briefly  run  over  fome  of  the  Proofs  of 
Chriftianity,  and  thus  lead  you  down  to  the  fureft  and  beft  of 
them,  which  is  contained  in  my  Text. 

Many  are  the  outward  Teflimonies  that  God  hath  given  to 
the  Gofpel  of  his  Son  *,  many  Witnefles  have  confirmed  it  from 
the  Time  that  Chrifl  appeared  in  the  Flefli  to  the  Day  when 
St.  John  wrote  this  Epiftle.  If  we  tnace  his  Life  from  the  Cra- 
dle in  the  Manger  to  his  Crofs  and  the  Grave,  we  fhall  find  the 
Rays  of  Divinity  ftill  fhining  round  his  Docflrine  and  hisAVorks, 
ftill  pointing  CO  his  Perfon,  and  proving  his  CommifTion  with  a 
convincing  and  refifllefs  Light. 

At  his  Birth  the  witnefTing  Angels  appeared  in  muchBright- 
nefs,  and  while  the  Son  of  God  lay  an  Infant  below,  his  Record 
was  on  high  -,  for  there  appeared  a  ftrange  new  Star,  and  was 
his  Witnefs  in  Heaven.  The  wife  Men  in  the  Eajl  were  his 
Witnefles,  when  they  came  from  afar,  and  paid  Tributes  and 
Offerings,  Gold  and  Incenfe  to  the  God,  the  King  of  IfraeL 
Simeon  and  Anna  in  the  Temple  by  the  Spirit  of  Prophecy  wit- 
nefled  to  the  holy  Child  Jefus,  And  the  Dodors,  with  whom 
he  difputed  at  twelve  Years  old,  were  his  Witneffes  that  there  was 
fomething  in  him  more  than  Man.  At  his  Baptifm  the  Father 
and  the  Spirit  witnefled  to  the  Son  of  God  ;  they  told  the  World 
that  this  was  He,  the  Meffiah  :  The  Father  by  a  Voice  from 
Heaven,  faying.  This  is  my  beloved  Son  in  whom  I  am  well  plea f- 
€d  \  and  the  Spirit  defcending  upon  him  like  a  Dove.  His  Life 
was  a  Life  of  Wonders,  and  each  of  them  witnefTed  to  theTruth 
of  his  Commiffion,  and  to  the  Divinity  of  his  Dodrine.  Every 
blind  Eye  that  he  opened  faw  and  witnefTed  Jefus,  and  de- 
clared his  divine  Power.     Every  one  of  the  Dead  that  he  raif- 

B  2  cd 


4  Tie  Inward  Witness  Vol.    I. 

cd  were  his  Witnefies.  They  came  from  the  Land  of  Silence 
to  fpeak  his  Glory,  and  to  give  a  loud  Teflimony  to  his  Mif- 
fion  from  Heaven.  The  Devils  themfelves,  when  he  drove 
them  out  of  their  PoflefTions,  confeiTed  that  he  was  Chrift  The 
Holy-one  of  God  •,  but  he  had  no  Mind  to  accept  their  Witnefs, 
and  therefore  forbid  them  to  fpeak.  Miracles  attended  him 
to  the  Crofs,and  the  Grave,  and  opened  theGrave  again  for  him, 
and  made  a  PafTage  tor  him  to  his  Father*s  Right-hand.  Nor 
did  the  WitnelTes  of  his  Perfon  and  of  his  Doftrine  then  ceafe ; 
for  that  Salvation  which  began  to  he  fpokenhyJefusiheLord^  was 
afterwards  publifhed  by  thofe  that  heard  hitHy  God  himfelf  bearing 
them  J^tnefs  with  Signs  and  Wonders  ;  as  in  Heb.  ii.  3. 

But  all  thefe  flill  were  outward  Witnefies  to  convince  an 
unbelieving  World.  There  is  an  inward  Witnefs  that  my  Text 
fpeaks  of,  that  belongs  to  every  true  Chriftian  :  He  that 
helieveth  on  the  Son  of  God^  hath  the  Witnefs  in  himfelf.  And 
let  us  prepare  now  to  examine  whether  our  Religion  be  true, 
and  whether  we  are  Believers  on  the  Son  of  God  in  Truth,  by 
fearching  after  this  inward  Witnefs  ;  which  we  lliall  endeavour 
;?  to  explain,  by  confidering  thefe  three  Things  : 


I.  What  believing  on  the  Son  of  God  means. 

II.  What   this   inward    Witnefs   is,   that  Faith   gives  to 
Chriftianity. 

III.  What  Sort  of  Witnefs  it  is,  and  how  it  exceeds  other 
Teftimonies  in  feveral  Refpe6b.     And, 

Laflly^  We  fhall  make  fome  Inferences. 

I.  What  is  meant  in  my  Text  by  Believing  on  the  Son  of  God, 
I  anfwer  briefly  under  thefe  two  Heads.     It  is, 

1.  A  Believing  J^ykfC^r//?  to  be  the  Saviour  of  the  World. 

2.  A  Truft  in  Chrifl  Jefus  as  our  Saviour. 

I .  It  is  a  Believi?2g  Jefus  Chrift  to  be  the  Saviour  of  the  World  •, 
and  in  this  Manner  it  is  often  expreifed  by  our  Apoftlc  in  thefe 
Epiftles  ;  A  Belief  that  Jefus  Chrifl  is  the  Meffiah^  who  was 
foretold  by  all  the  Prophets,  and  reprefented  by  all  the  Types 
and  Shadows  of  the  Old  Teftament. 

This  ufually  includes  a  Belief  of  the  moft  important  Things 
that  are  related  in  the  Gofpel  concerning  his  Perfon  •,  fuch  as 
thefe,  that  he  is  true  God  and  true  Man,  /.  e.  that  God  and  Man 
are  united  in  him  •,  that  he  was  the  Son  of  God  before  all  Ages, 
and  the  Son  of  Man  born  in  Time.     "That  he  was  the  Seed  of 

David 


Scrm.     L  to  Christiamtv.  t^ 

David  after  the  Flejhy   hut  declared  to  be  the  Son  of  Cod  wilb 
Power  by  his  RefurreElion  from  the  Dead  :  Rom.  i.  ^.  '11; at  lie 
is  that  eternal  PFord,  who  in  the  Beginning  ivas  ivith  Cod^  and 
was  God,  and  who  was  in  due  Time  made  Fleflj^  and  tabernacled 
among  us  ;  as  in  i  John  i.  14.  This  is  thu  Myftery  of  Godlinefs 
which  we  mud  believe,  Godmanifefl  in  the  Flefh  \  iTim.  iii.  1 5. 
It  implies  alfo  our  Belief  of  his  Dodlrine,  as    well  as  of  the 
Divinity  and  Humanity  united  in  his  Perfon  ;  {i:iz)  That  wc 
are  all  Sinners  condemned  by  the  Law  of  God  ;    Enemies  to 
God  in  our  Minds,  Tranfgrcflors  in  our  Lives,  and  cxpofed  to 
eternal  Death:  That  the  Divine  Law  is  fo  ftridl:, fo  perfedl,  fo 
holy,  and  fo  juft,  that  no  meer  Man  fince  the  Fall  can  fulfil  it, 
nor  yet  can  excufeor  free  himfelf  from  the  Condemnation  of  it : 
That  Chrift  himfelf  came  to  fidfil  this  Lavj,  as  he  tells  us   in 
Matt.  V.  17,  18.  That  he  came  not  only  to  perform  the  Duties 
of  it  by  an  a6livT  Obedience,  but  to  put   himfelf  under   the 
Curfe  and  Condemnation  for  our  Sakes.  Which  the  Apoflle  to 
the  Galatians  expreffes  in  this  Language,  that  in  the  Fidnefs  of 
Time  he  was  made  under  the  Law  to  become  a  Curfe  for  us,  that 
we  who  are  under  the  Law  might  he  redeemed  from  the  Curfe,  and 
receive  a  Bleffing  ;  Gal.  iii.  13.  &  iv.  5.    That  he  died  for  our 
Offences,  that  he  rofe  again  for  our  Jiifiification  -,    and  that  he 
has  received  the  Spirit  of  fioJinefs,    which  he  fends  into   cur 
finful  Natures,  to   form  us  fit   for  that  heavenly  Inheritance 
which  he  hath  purchafed  for  us  by  his  Death.     That  without 
this  Purification  of  ourNatures,we  can  have  no  hope  of  Heaven, 
for  without  Repentance  and  Holinefs  no  Man  fhall  fee  God. 
That  Jefus  Chrift  our  Lord  fhall  raile  the  Dead,  fhall  come  in 
the  laftDay  to  judge  the  World,  and  pafs  a  Decifive  Sentence, 
and  Ihall  then  reward  every  one  according  to  their  Works.  Tho' 
all  thefe  Things   were  not   fo  plainly  taught   by  our  Saviour 
himfelf  in  his  publick  Miniftry  in  the  World,  yet  thefe  were 
the  Dodrines  which  his  Apoftles  preached  continually,  and 
they  receiveci  them  from  him  by  private   Inflru6lions,  or  the 
Infpiration  of  his  Spirit,  fo  that  they  may  be  properly   called 
the  Doflrines  of  Chrift. 

But  this  is  not  all  that  is  required  of  Believers ;  for  fo  much 
Knowledge,  and  fo  much  Faith  as  this  is,  the  Devils  may  have, 
and  Simon  Magus  the  Sorcerer  might  have  as  much  as  this  when 
he  believed.  The  Faith  that  is  exprefTed  in  this  Epiflle,  and 
in  other  Places  of  Scripture,  is  more  than  a  bare  AlTent  to  the 
great  Truths  of  the  Gofpel ;  for  'tis  fuch  a  Faith  as  overcomes 

B  3  t^^ 


6  ^he  Inward  Witness  Vol.  I, 

the  World,  fuch  a  Faith  as  gains  a  Victory  ov^x  Things  fenfual, 
and  over  Satan  \  fuch  a  Faith  as  evidences  a  Man  to  he  horn  of 
God :  And  therefore  fomething  more  muft  be  implied  in  it  than 
a  mere  Belief  of  the  Nature  and  Perfon  of  Chrift,  and  the  Truth 
of  his  Dodtrine. 

2.  It  therefore  impYies  a.  hefrujling  tbe  Soul  into  the  Hands  of 
Chrift,  ibai  he  may  he  our  Saviour.     And  I  have   fometimes 
thought  that  thofe  Words  in  the  Greeks  which  we  render  Faith 
and  Believing,  are  continually  ufed  in  the  New  Teftament,  to 
fignify  Faith,  ^faving  Faith  •,    becaufe  they  not  only  fignify, 
in  their  natural  Senfe,  the  helieving  of  a  Truths  but  the  trufling 
in  a  Perfon.  They  fignify  believing  the  Dodrine  of Chrifc,  and 
committing  the  Soul  into  his  Hands  as  a  Saviour,  as 'tis expref- 
fed  by  St.  Paul,  2  Tim.  i.  12.    /  know  whom  I  have  helieved^ 
end  I  am  perfuaded  he  is  ahle  to  keep  what  I  have  committed  to 
him.    To  helieve  on  the  Son  of  God  therefore,  is  when  a  Perfon, 
from  a  Senfe  of  Sin  and  Danger  of  eternal  Death,  and  his  Ina- 
bility to  efcape  any  other  Way,  applies  himfelf  unto  Chrifl  Jefus., 
as  the  Son  of  God,  the  Saviour  of  the  World.     When  the  Soul 
commits  it  felf  into  his  Hands,  as  oneall-fufficient  in  himfelf  to 
fave,  and  one  appointed  by  the  Father  for  this  glorious  Purpofe. 
When  the  Soul  is  made  willing  to  be  juflified  by  the  Merits  and 
Righteoufnefs  of  another,  feeing  itfelf  unable,  by  all  its  own 
Works,  to  attain  to  a  juftifying  Righteoufnefs,     When  the 
Soul  is  defirous  to  be  fan6lified  by  the  Grace  that  is  from  above, 
becaufe  it  fees  the  NecefTity  of  Holinefs,  *  and  yet  feels  it  felf 
utterly  uncapable  to  renew  its  own  Nature,  to  mortify  its  own 
Sins,  or  to  form  it  felf  fit  for  the  Enjoyment  of  God  and  Hea- 
ven.    When  the  Soul,   for  thefe  Ends,  puts  it  felf  under   the 
Care  of  Chrift  Jefus,  who  is  authorized  and   commifTioned  by 
the  Father  to  take  Care  of  finful  and  guilty  Souls,  to  remove 
and  cancel  their  Guilt  by  his  Sacrifice,  and  inveft  them  with  a 
perfe6l  Righteoufnefs,  to  begin  the  Work  of  Grace  in  them,  to 
fill  them  with  Principles  of  Holinefs,  and  by  Degrees  to  fit  them 
for  his  Glory  •,  fuch  a  Soul  is  a  Believer  on  the  Son  of  God, 
and  fuch  a  Soul  has  the  Witnefs  in  himfelf,  that  our  Religion 
is  divine,  and  that  Chrlftianity  is  from  above. 

II.  The  fecond  Thing  I  propofed  to  confider,  isJVhat  is  this 
inward  Witnefs  that  Faith  gives  to  the  I'ruth  of  Chrijlianity  ? 

At  the  firft  Promulgation  of  the  Gofpel,  there  were  fome 
Souls  over-powered  with  prefent  Miracles,  attended  with  a  di- 
vine Light  fhining  into  them.  This  was  fuch  as  they  could  not 

refift. 


Scrni.  I.  to  Christianity.  ^ 

refill,  iiich  as  carried  glorious  Evidence  with  lr,and  cffccflually 
wrought  upon  them  to  bchcve  that  our  Religion  was  from 
Heaven,  that  Chrift  was  the  Son  of  God,  and  that  his  Name 
was  the  only  Ground  of  Hope  for  Salvation.  This  was  miracu- 
Jous  and  extraordinary,  and  not  to  be  expe6led  every  Day  now  ; 
fuch  was  the  Converfion  of  St.  Paul  to  Chriftianity,  and  many 
fuch  Inftances  of  Miracle  appeared  in  the  firft  Seafons  of  the 
Gofpel. 

But  the  Witnefs  that  the  Ky^o^tjohn  fpcaks  of  in  my  Text, 
is  fuch  as  belongs  to  every  Believer.  'Tis  an  univerfal  Propo- 
fidon.  He  that  believes^  has  the  Witnefs  in  himfelf. 

In  Order  therefore  to  enquire  into  the  Nature  of  this  Tefti- 
mony,  I  fhall  not  lead  you  nor  my  felf  into  the  Land  of  blind 
Enthufiafm,  that  Region  of  Clouds  and  Darknefs  that  pretends 
to  divine  Light.  The  Apoftle  does  not  mean  here  a  ftrong 
Impulfe,  an  irrational  and  ungrounded  AlTurance  that  our  Re- 
ligion is  true.  Many  Times  thefe  vehement  Impulfes  are  but 
the  foolidi  Fires  of  Fancy,  that  give  the  enquiring  Traveller 
no  fteady  Light  or  Condu6t,  but  lead  him  far  aftray  from  Truth. 
Chriftianity  has  a  better  Witnefs  than  this  •,  being  fuch  as  be- 
longs to  every  Believer^  it  muft  approve  it  felf  to  the  Reafon  of 
Men.  And  I  will  endeavour  to  explain  it  thus,  according  to 
Scripture. 

Let  it  be  firft  noted  here,  that  the  Word  Witnefs  isufed  fre- 
quently by  our  Tranflators,  to  fignify  Tejlimony  or  Evidence, 
Nor  will  it  create  any  Confufion  to  ufe  thefe  Words  pjfomifcu- 
oufly  in  thisDifcourfe,  while  wediftinguifh  them  from  the  Thing 
witneffed^  (whlch,in  the  Original,  is  alfo  MAPT2TIA)  and  is 
tranflated  the  Record^  ver.  ig,  ii. 

Now  if  we  enquire  what  is  that  fejiimony  to  Chriftianity,  or 
that  inward  Witnefs  that  every  Believer  has  in  himfelf,  let  us 
confider  what  that  Record  is  which  God  has  teftified  concern- 
ing his  Son  Chrijl  Jefus,  That  you  will  find  in  the  Context, 
'Ver.  II,  12.  This  is  the  Record^  or  Thing  witneffed,  that  God 
hath  given  to  us  eternal  Life^  and  this  Life  is  in  his  Son  •,  he  that 
hath  the  Son  of  God  hath  Life^  and  he  that  hath  not  the  Son  hath 
not  Life,  He  then  that  believes  on  the  Son  of  God  hath  the 
Witnefs^  or  Teftimony  to  Chriftianity,  in  himfelf^  for  he  hath 
within  him  the  Thing  tefiified.  He  hath  eternal  Life  in  himfelf, 
he  hath  this  eternal  Life  already  begun,  and  it  fhall  be  carried 
,on  and  fulfilled  in  the  Days  of  Eternity.  By  believing  in  Chrifi^ 
we  have  a  glorious  Teftimony  or  Witnefs  within  ourfelves,  that 

B  4  ^^^e^ 


S  The  Ikward  Witness  Vol.  I, 

Clrijl  IS  the  Son  of  God,  the  Saviour  of  the  World,  and  the 
Author  of  eternal  Life  •,  that  his  Perfon  is  Divine,  that  his 
Docflrine  is  true,  for  eternal  Life  is  begun  in  us. 

We  fhall  make  this  more  fully  appear,  by  confidering  what 
is  Eternal  Life^  and  fhewlng  how  far  it  is  found  in  every  Be- 
liever, and  how  it  becomes  a  Witnefs  of  Chriftianity  in  his 
Heart. 

Eternal  Life  confifts  in  Happinefs  and  Holinefs^  'tis  made  up 
of  thefe  two,  and  there  is  fuch  a  neceflary  Connexion  between 
them,  that  they  run  into  one  another  •,  but,  for  Order- fake,  I 
fhall  diftinguifli  them  thus. 

The  Happinefs  of  eternal  Life  confifls  in  the  Pardon  of  Sin, 
in  the  fpecial  Favour  of  God,  and  in  thePleafure  that  arifes  from 
the  regular  Operation  of  all  our  Powers  and  PalTions.  Now 
thefe  three  Things  are,  in  fome  Meafure,  found  with  every  Soul 
that  believes  in  Chriji. 

The  Happinefs  of  eternal  Life  confifls, 

L  In  the  Pardon  of  Sin  ;  thence  arifes  Peace  of  Conference. 
This  is  a  Part  of  Heaven ;  the  Perfe6lion  of  this  Peace  belongs 
to  the  heavenly  State.  Our  Pardon  is  complete  on  Earth,  but 
the  Senfe  of  this  Pardon  is  not  complete  and  free  from  all 
Doubts,  or  at  lead  from  all  Danger  of  doubting,  till  we  arrive 
at  full  Glory.  When  a  Soul  is  made  fcnfible,  that  all  its  Ini- 
quities are  forever  cancelled,  that  God  will  never  avenge  any  of 
his  Crimes  upon  him,  when  he  knows  that  this  God,  who  has 
a  Right  to  punifh  with  everlafting  Revenges,  is  at  Peace,  and 
will  demand  no  more  Satisfaction  for  his  Sins  ;  the  Soul  then 
has  the  Beginning  of  Heaven.  This  is  a  Part  of  final  BlefTed- 
nefs,  and  of  complete  eternal  Life. 

Now  this  is,  in  fome  Meafure,  found  in  Believers  here :  They 
that  have  trufted  in  the  Son  of  God,  begin  to  find  Peace  in 
their  own  Confciences,  they  can  hope  God  is  reconciled  to  them 
through  the  Blood  of  Chriji,  that  their  Iniquities  are  atoned  for, 
and  that  Peace  is  made  betwixt  God  and  them.  This  belongs 
only  to  the  Dodlrine  of  ChriJl,  and  witnefles  it  to  be  divine  : 
For  there  is  no  Religion  that  ever  pretended  to  lay  fuch  a  Foun- 
dation of  Pardon  and  Peace,  as  the  Religion  of  the  Son  of  God 
does  •,  for  he  has  made  himfelf  a  Propitiation  -,  Jefus  the  Righ- 
teous is  become  our  Reconciler,  by  becoming  a  Sacrifice  :  Rom, 
iii.  25,  26.  Him  hath  God  fet  forth  for  a  Propitiation  through 
Faith,  in  his  Blood,  to  declare  his  Right eoufnefs  for  the  Remijfion 
of  Sins  that  are  paji^  that  he  '/night  bejujl^  and  the  Ji'Jlifer  ofhhn 

that 


Serm.  L  to  Christianity.  9 

that  believes  irt  Jefus  :  Therefore  being juftifieci  by  Fai/h,  we  have 
Peace  with  God,  Rom.  v.  i.  Behold  the  Lamb  of  God,  that  takes 
away  the  Sins  of  the  IForld  !  was  the  Language  of  John,  who 
was  but  the  Forerunner  of  our  Religion,  and  took  a  Profpcc^ 
of  it  at  a  little  Didance  :  And  much  more  of  the  particular 
Glories  and  BlefTmgs  of  this  Atonement  is  difplayed  by  the  blef- 
fed  Apoftlcs,  the  Followers  of  the  Lamb. 

Other  Religions,  that  have  been  drawn  from  the  Remains 
of  the  Light  of  Nature,  or  that  have  been  invented  by  the  fu- 
pcrftitious  Fears  and  Fancies  of  Men,  and  obtruded  on  Mankind 
by  the  Craft  of  their  Fellow-Creatures,  cd(z  all  at  a  Lofs  in  this 
Infbance,  and  can  never  ipeak  folid  Peace  and  Pardon. 

(i.)  The  Religion  of  the  Heathens^  and  the  beft  of  Philofo- 
phers  could  never  afilire  us,  Whether  God  would  pardon  SinataH^, 
or  no.  The  Light  of  Nature  indeed  would  didatethus  much^ 
th.at  God  is,  in  his  own  Nature,  gracious,  and  compafTionate, 
and  kind  ;  but  whether  God  would  be  gracious  to  you  or  me., 
companionate  tofuch  ill-deferving  Sinners  as  we  are,  the  Light 
of  Nature  could  never  determine.  'Tis  only  the  Son  of  God, 
that  came  down  from  the  Bofom  of  the  Father,  could  fo  well 
inform  us  how  the  Father's  Heart  worked  towards  fuch  Sin- 
ners, in  the  Defigns  of  Pardon  and  Reconciliation. 

(2.)  Again,  the  Light  of  Nature  could  never  tell  us  hoi:; 
cfte?t  God  would  Pardon  Sinners.  Suppofe  it  could  be  found  out 
by  Reafon  that  God  is  fo  companionate  that  he  would  forgive 
Offences,  yet  it  could  never  be  inferred  how  often  we  could  be 
forgiven  ;  and  if  he  had  pardoned  us  once,  we  might  for  ever 
defpair  if  we  had  committed  new  Iniquities  :  For  who  but  a 
divine  Meflenger  can  tell  us,  that  he  will  often  repeat  his 
Pardons  ? 

(7,.)  The  Light  of  Nature  could  never  inform  us  how  great 
the  Offences  were  that  could  be  forgiven  :  Reafon  could  never 
tell  us,  that  Rebellions  of  the  biggeft  Size,  and  Treafons  of 
the  blacked  Aggravation,  Ihould  be  all  cancelled  -,  the  Light 
of  Nature  could  never  fay,  AllmannirofSinandBlafpheinyfhall 
be  forgiven  to  Men.  This  the  Son  of  God  only  hath  taught  us, 
who  came  from  the  Bofom  of  the  Father,  and  who  laid  a  Foun- 
dation for  the  brightefl  Difpkys  of  pardoning  Grace. 

( 4. )  Reafon,  with  all  the  Principles  of  Natural  Religion, 
could  never  teach  us  what  we  mufl  do  to  obtain  Pardon.,  and  on 
what  Terms  God  would  forgive.  Reafon  indeed  might  lequire 
us  to  repent  of  Sin,  but  it  could  never  afTure  us,  that  he  thai 

confeffetb^ 


10  The  Inward  Witness  Vol.  I. 

confeffeth\  and  forfoketh  his  Sins,  Jhallpul  Mercy.  Nor  could  it 
fhew  us  any  Mediator  or  Reconciler  between  God  and  Man,  nor 
how,  or  in  what  Manner  we  mufl:  addrefs  ourfeives  to  him,  or 
to  an  offended  God  by  him  -,  Reafon  could  never  dart  a  Tho't 
of  this  ftrange  Way  of  Salvation,  that  we  muft  believe,  or  truft 
in  another's  Sufferings  in  Order  to  the  Pardon  of  our  own  Sins  •, 
that  we  muft  depend  on  the  Merits  and  Righteoufnefs  of  one 
that  died,  in  Order  to  obtain  Forgivenefs  and  Life  ;  that  ^_y 
Failh^  in  the  Blood  ofChrift,  God  willjujlify  them  that  believe  in 
Jefus,  What  could  the  Light  of  mere  Nature  teach  us  con- 
cerning this  Jefus  ?  And  yet  there  is  no  other  Name  under 
Heaven  whereby  we  can  be  faved^  Ads  iv.  12. 

^5.)  The  Light  of  Nature,  or  any  Religion  invented  by 
Men,  could  never  acquaint  us  with  the  Foundations  of  divine 
Forgivenefs^  nor  fhew  us  any  Merit  fuffic lent  to  procure  it  -,  and 
in  this  Senfe  we  are  left  at  a  Lofs  in  all  other  Religions,  upon 
what  Ground  we  could  expe5i  Pardon  from  God :  For  they  knew 
nothing  of  an  Atonement  equal  to  our  Guilt,  nothing  of  a  Sa- 
tisfadlion  great  as  our  Offences,  and  that  could  anfwer  the  high 
Demands  of  infinite  and  offended  Juftice.  Mankind  found  out 
by  Reafon,  and  by  the  Stings  and  Difquietudesof  aguilty  Con- 
fcience,  that  there  was  an  offended  God  in  Heaven  •,  and  in  fe- 
veral  Countries  they  followed  the  Didlates  of  a  wild  and  uneafy 
Imagination,  inventing  an  endlefs  Variety  of  Methods  to  ap- 
peafe  the  angry  Deity.  What  Multitudes  of  Rams  and  Goats, 
and  thoufands  of  larger  Cattle  were  cut  to  pieces  and  burnt,  to 
atone  for  the  Sins  of  Men  ?  Vv^hat  Deluges  ofBIood  liave  over- 
flowed theirAltars  ?  What  fanciful  Sprinklings  and  vaftEffufions 
of  Wine  and  Oil  ?  The  firft-born  Son  for  the  Tranfgreffion  of 
the  Father,  and  the  Fruit  of  the  Body  for  the  Sin  of  the  Soul  ? 
What  cruel  Pradlices  on  their  own  Flelli  ?  What  Cuttings  and 
Burnings  to  procure  Pardon?  And  yet,  after  all, no  true  Peace, 
nor  reafonable  Hope. 

Tht  Jewifh  Religion  indeed  was  invented  by  God  himfelf, 
and  it  contained  in  it  the -Way  of  obtaining  Pardon,  but  'twas 
vailed  and  darkened  by  many  Types  and  Shadows ;  though  it 
was  not  defe6live  as  to  real  Pardon,  yet  it  was  very  defe6liveas 
to  folid  Peace :  Therefore  the  Apoftle  tells  us,  Heb.  x.  i ,  2, &c. 
The  Law  having  a  Shadow  of  good  Things  to  come,  and  not  the  very 
Image  of  the  Things,  can  never,  with  thofe  Sacrifices  which  they 
offered  Tear  by  Tear,  continually  make  the  Comers  thereunto  perfeSf, 
&c.  The  Senfe  of  which  compared  with  the  following  Verfes, 

is 


Serm.  I.  to  Christianity.  n 

is  plainly  this,  ^hofe  Sacrifices^  that  were  fo  often  repeated^  could 
7ievcr  perjecfly  take  away  the  Conjcience  of  Guilt :  Hktc  dill  re- 
mained Ibme  trembling  Fears,  fome  imcafy  Doubts,  fomc  pain- 
ful Concern  of  Mind,  whether  their  Iniquities  fhould  be  entirely- 
cancelled  or  no  :  Becaufe  they  were  convinced  that  the  Blood 
of  Bulls  and  Goats  could  not  do  it,  and  they  could  not  fully  and 
plainly  fee  the  Blood  o^  Jefus,  the  Son  of  God,  the  Saviour. 
Dark  Hints  and  obfcure  Notices  of  fuch  a  Mejftah^  and  fuch  a 
Sacrifice  they  had  •,  but  fuch  a  one  as  could  not  generally  free 
their  Confciences  from  all  Senfe  of  Defilement  and  Guilt  and 
Fears,  though  it  cleanfed  their  Souls  in  the  Sight  of  God. 

The  Sociniarjs^  in  our  Age,  can  have  but  very  little  folid  Com- 
fort, if  they  are  truly  awakened  to  a  fpiritual  Sight  of  the  Law 
of  God  •,  for  when  they  have  nothing  to  plead  with  God,  and 
nothing  to  truft  in  but  his  mere  abfolute  Mercy,  while  they  deny 
the  proper  Satisfa6lion  of  Chrifl  Jefus^  how  weak  rnuft  their 
Hope  be,  how  feeble  is  the  Foundation  of  it !  But  when  a  poor, 
convinced,  awakened  Soul,  that  now  believes  the  Doflrine  of 
Chrift^  has  been  long  before  tormented  in  his  Confcience  about 
Atonement  for  Sin,  and  found  no  Hope  ;  the  Chriftian  Reli- 
gion, the  Gofpej,  with  its  pardoning  Grace,  and  the  Satisfa6lion 
that  Chrifl  has  made,  gives  the  Soul  Peace,  and  leads  the  troubled 
Confcience  to  Reft  and  Quiet  •,  he  trufts  this  Gofpel,  he  receives 
this  Salvation,  and  hath  the  Witnefs  in  himfelf  that  it  is 
divine. 

II.  The  Happinefsof  eternal  Life  confifts  alfoin  the  fpecial 
Favour  of  God^  which  is  diftin6t  from  the  Pardon  of  Sin  ;  for 
*tis  very  pofTible  for  a  Criminal  to  be  pardoned,  and  not  to  be 
made  a  Favourite  of  the  King.  The  Favour  of  God,  and  a 
Senfe  of  this  Favour,  is  a  great  Part  of  Heaven »  This  is  called 
Seeing  of  God^  often  in  Scripture.  When  Souls  are  fully  pof^ 
fefled  of  the  Love  of  God,  when  they  have  it  fhed  abroad  in 
their  Hearts  in  Perfedlion  ^  when  they  know  that  the  Infinite 
and  Eternal  Maker  and  Governor  of  all  Things  loves  them, 
and  will  for  ever  love  them,  this  is  eternal  Life  ;  and  this  is 
enjoyed  in  fome  Meafure  here  on  Earth  by  true  Believers  ;  this 
is  a  Part  of  eternal  Life  begun  in  the  Heart  of  every  Chriflian : 
For  whom  God  pardons,  he  receives  into  his  peculiar  Favour. 

This  the  Chriftian  Religion  teaches  us,  but  the  Light  of  Na- 
ture could  never  tells  us  fo  :  For  if  the  Light  of  Nature  and 
Reafon  could  have  proceeded,  fo  far  as  to  acquaint  us  with  par- 
doning Grace  in  ail  the  Extent  of  it,  yet  it  could  never  have 

prefumed 


12  ne  Inward  Witness  Vol.  I. 

prefumed  to  afliirc  ns,  nal  he  JJjouU  make  the  Rebels  he  had 
■pardoned  his  Favourites  for  ever.  We  might  have  been  for- 
given, and  then  annihilated.  But  the  Scripture  teaches  us,  whom 
God  forgives  he  makes  Favourites  too.  And  Chrift  Jefus  has 
Jaid  the  Foundation  of  this  double  BlefTing  ;  for  he  has  not 
only  made  an  End  of  Sin^  but  brought  in  everlafiing  Rightcouf- 
7iefs\  Dan.  ix.24.  He  has  fulfilled  the  Law  in  all  the  Commands 
of  it,  as  well  as  borne  the  Penalty  ;  he  has  purchafed  all  the 
BlefTings  of  Divine  Love,  as  well  as  bought  a  Freedom  from 
Divine  Vengeance.  If  when  we  were  Enemies,^  we  were  recon- 
ciled to  God  by  the  Death  of  his  Son  ^  much  more  being  reconciled, 
wefhall  be  faved  by  his  Life,  Rom.  v.  10.  And  in  ver.  i,&2.  he 
faith.  Being  juftified  by  Faith,  we  have  Peace  with  God,  through 
cur  Lord  Jefus  Chrifl,  and  rejoice  in  the  Hope  of  the  Glory  of  God, 
Thus  you  fee  there  is  not  only  Reconciliation,  hut  full  Salvation  ; 
not  onlj' Peace  with  God,  but  the  Hope  of  Glory  to  be  obtained 
by  believing  on  the  Son  of  God.  Many  are  the  In  fiances  of 
Saints  here  dwelling  in  Flefli  in  a  Day  of  Grace,  that  have  been 
raifed  to  a  good  Degree  of  eternal  Life  in  this  Refpedl,  that 
iiave  had  a  joyful  Senfe  of  the  Love  of  God  fhed  abroad  in 
their  Souls,  and  upon  folid  Grounds  have  hoped  for  Glory,  fuch 
as  no  other  Religion  could  pretend  to  furnifli  them  with  j  and 
this  is  a  Witnefs  to  the  Truth  of  Chriftianity. 

No  mere  human  Religion  can  pretend  to  teJI  how  this  Jpecial 
Love  of  God  7nay  be  attained,  no  human  Relip;ion  can  ever  tell 
'tis  how  long  this  Love  of  Godfball  ccntinue  ;  but  the  Word  of 
God  gives  us  full  Evidence  and  AlTurance  that  the  worfl  of  Sin- 
ners, who  apply  themfelves  to  Jefus  Chrlfi  the  Saviour,  in  the 
Way  of  humble  Faith  and  hearty  Repentance,  fhall  not  only  be 
forgiven  and  releafed  from  the  Guilt  of  Sin  and  Punifliment,  but 
alfo  fhall  be  beloved  of  God  for  the  Sake  of  Gmfl,  and  that 
this  divine  Love  is  everlafiing.  Read  ABs  iii.  19.  Repent  and 
he  converted,  that  your  Sins  may  be  blotted  out,  Afls  xvi.  51. 
Believe  on  the  Lord  Jefus  Chrifi,  and  thoufhalt  be  faved.  And 
•when  Perfons  are  interefted  in  thefe  Promifes,  JVho  fhall  lay  any 
^hlng  to  their  Charge  ?  Who  fhall  condemn  when  God  juftifies  P 
Who  fJjall  feparate  them  from  the  Love  of  Chrifi?  Shall  Tribula- 
tion or  Difirefs,  Famine  or  Sword  ?  No,  by  no  Means  ;  for  in 
all  thefe  Things  we  are  more  than  Conquerors  through  him.  that  has 
loved  us  :,  and  we  are  perfuaded,  that  neither  Death,  nor  Life,  nor 
Angels,  nor  Principalities,  7wr  Powers,  nor  Things  prefent,  nor 
Things  to  come,  nor  Height,  nor  Depth,  nor  any  other  Creature, 

fhall 


Scrm.  I.  io  Christianity.  i^ 

Jhall  be  able  tofeparate  us  from  the  Love  of  God  which  is  in  Chrift 
Jeftis  our  Lord^  Rom.  viii.  33,  if^c. 

When  a  rational  Mind  is  awakened  to  fee  the  Emptinefs  of 
all  Creatures,  and  their  InlufHciency  to  make  him  happy,  and 
finds  nothing  but  the  eternal  Love  of  God  capable  to  make  a 
Creature  truly  blefled  ;  how  miferably  muft  that  Soul  be  tor- 
mented, that  knows  not  whether  God  will  love  him  or  noy  nor 
how  this  Love  may  be  attai?ied ;  nor,  when  once  attained,  how 
long  this  Love  will  continue  .?  But  he  finds  an  Anfwer  to  all  thefe 
painful  Queftions  in  the  Gofpel  of  Chrijl :  For  the  Father  loves 
the  Son  infinitely,  and  loves  all  thofe  that  believe  on  him  for  his 
fake  ;  they  are  for  ever  accepted  in  him  who  is  firft  and  for 
ever  accepted,  and  they  are  beloved  in  him  who  is  firft  and  for 
ever  beloved  ;  Eph.  i.  6. 

III.  The  Happinefs  of  Eternal  Life  confifts  in  the  Pleafure 
that  arifes  from  the  regular  Operation  of  all  our  Powers  and  Paf~ 
/tons.  This  was  a  great  Part  of  the  Happinefs  of  the  innocent 
Man  j  his  Reafon  was  the  Guide  to  all  his  meaner  Faculties,  and 
his  Appetites  and  his  Affedions  in  a  fweet  Harmony  followed 
'  the  Conduft  of  his  Reafon  :  And  as  his  Underftanding  and 
Judgment  put  forth  their  regular  Didates,  fo  the  meaner  Powers 
paid  a  conftant  Obedience,  and  purfued  their  proper  Objedts. 
There  was  no  irregular  Anger  to  fet  his  Blood  on  fire,  no  intem- 
perate and  corrupt  Wilhes  to  vitiate  his  Nature,  to  pollute  his 
Pleafures,  and  difturb  his  Peace  -,  none  of  thofe  Tumults  and 
Hurricanes  in  his  Soul,  which  we  fo  often  feel  in  our  fallen  State, 
and  lament  them  much  oftner  than  we  can  fupprefs  them.  And 
as  the  Fancy  and  Appetites  of  innocent  Adam  fubmitted  to  his 
Reafon,  fo,  doubtlefs,  if  his  Maker  were  pleafed  to  reveal  any 
fublimer  Truth  to  him,  which  his  Reafon  could  not  comprehend, 
then  Reafon  itfelf  fubmitted  to  that  Revelation,  believed  the 
Word  of  a  fpeaking  God,  and  refigned  the  Throne  to  Faith. 
His  natural  Powers  had  no  uneafy  Conteft,  there  was  no  Civil 
War  nor  Rebellion  amongft  them  to  interrupt  his  Happinefs. 

And  thus  fhall  it  be  again,  but  in  a  more  glorious  Manner, 
when  we  are  raifed  from  all  the  Ruins  of  our  fallen  State,  and 
Eternal  Life  is  made  complete  in  Heaven. 

But  before  we  arrive  at  that  final  Glory,  the  fame  fort  of 
Happinefs  is  begun  in  every  Believer  in  a  State  of  Grace.  Thefe 
are  the  Beginnings  of  Eternal  Life,  the  Earnefts  and  the  Pledges 
of  the  perfedl  BlelTednefs  which  we  hope  for  ;  and  this  arifes 
from  our  Faith  in  the  Son  of  God.  For  when  we  have  attained 


14  ^'he  Inward  Witness  Vol.  T. 

a  good  Hope  of  forgiving  Grace  through  the  Blood  of  Chrift^ 
and  believe  that  we  are  beloved  of  God  our  Maker,  what  have 
we  then  to  do  but  to  abide  in  his  Love  ?  We  learn  to  defpife 
thofe  tempting  Objefe  that  would  awaken  our  intemperate 
PafTions,  and  walk  onward  in  Peace  and  Pleafure  towards  our 
complete  Felicity.  For  fince  God  is  become  our  God  through 
the  Mediation  of  his  Son,  we  have  no  need  to  feek  the  meaner 
Delights  of  Senfe  and  Appetite,  becaufe  we  pofiefs  the  fupreme. 
We  have  the  Son  of  God  himfelf  for  ourLeader  and  Example, 
and  he  that  believes  on  the  Son  of  God,  walks  as  he  alfo 
walked. 

Befides  thofe  moral  or  perfwafive  Helps  that  belong  to  the 
Chriftian  Life,  we  have  alfo  the  Spirit  of  God  given  to  reform 
our  Natures,  to  put  all  our  mifplaced  and  disjointed  Powers  into 
their  proper  Order  again,  and  to  maintain  this  divine  Harmony 
and  Peace.  'Tis  the  blefTed  Spirit  that  inclines  Reafon  to 
fubmit  to  Faith,  and  makes  the  lower  Faculties  fubmit  to  Reafon, 
and  obey  the  Will  of  our  Maker,  and  then  gives  us  the  Pleafure 
of  it.  And  if  at  any  Time,  through  the  Power  of  Temptation, 
the  Violence  of  Appetite,  and  the  Imperfedlion  of  Grace,  this 
blefTed  Harmony  and  Order  be  diftributed,  and  this  Pleafure 
interrupted  ;  the  Soul  of  the  Chriftian  is  never  eafy  till  it  rife 
again  by  Repentance,  and  recur  to  the  Son  of  God,  to  fetch 
new  and  vigorous  Supplies  of  the  Spirit^  and  of  this  Eternal 
Life  from  him,  and  thereby  it  regains  its  Peace  and  Pleafure. 

But  thefe  Thoughts  naturally  lead  me  on  to  the  fecondPart 
of  this  Subje6l,  (viz.)  Holinefs, 

Thus  much  fliall  fuffice  therefore  concerning  the  firft  Part  of 
Eternal  Life,  which  confifts  in  Happtnefs^  {viz.)  Pardon  of  Sin, 
Peace  of  Confcience,  the  Favour  of  God,  the  Senfe  of  his 
Love,  and  the  pleafurable  Harmony  of  our  Natural  Powers, 
Thefe  are  found  in  true  Believers,  and  this  is  a  noble  Witnefs 
to  Chriftianity  to  prove  it  Divine. 


eyj^  ^D^  *^V*  *^*  "yfl^  ^iV  '\^  *Vfl^  %1^  ^0^  ^V  '^fl^  ^ft*  ^A"  ^A*  %D^  ^D^*  'yO**  \^ 


S  E  R  M. 


Scrm.  II.  to  Christianity.  15 

SERMON     IL 

The  Inward  Witnefs  to  Chriftianity. 

*»^— ^— ^—  ■         II  .  ■  ■        ' '  ■ 

I   Ep.  John  v.   10. 
lie  that  helieveth  on  the  Son  of  God^  hath  the  PFitnefs  in  himfelf. 

The  Second  Part. 

WHEN  fuch  a  Text  as  this  is  named  for  the  Foundation 
of  Difcourfe,  fome  nicer  Hearers  begin  to  grow  jealous 
that  the  Preacher  is  entering  into  Myftery  and  inward 
Lights  and  they  expert  to  hear  no  clear  and  folid  Reafoning^ 
nor  any  Jiijlncfs  of  Thought.  Thus  blinded  by  their  own 
Prejudices,  they  prevent  their  Improvement  by  the  Miniftry  of 
the*  Word  -,  and  becaufe  they  have  heard  the  Experiences  of 
Chrifiia?js  wittily  ridiculed,  they  refolve  to  believe  that  nothing 
of  Experimental  Religion  can  be  juftified  to  ftrid  Reafon,  or 
have  any  Thing  to  do  with  Argument. 

But  how  impious,  and  how  unrcafbnable  a  Fancy  this  is,  will 
fufficientJy  appear,  if  it  can  be  proved  that  every  true  Chriftian 
has  a  moft  rational  and  inconteflable  Evidence  of  the  Truth  of 
his  Religion,  drawn  from  the  Change  that  is  hereby  made  in 
his  own  Heart.  If  it  can  once  be  made  evident  that  Eternal 
Life  is  begun  in  every  Soul  that  believes  in  Jefus  Chriji,  this 
will  confirm  Chriftianity  with  a  high  Hand,  and  confute  the 
wicked  Scandal  for  ever. 

I  have  begun  this  Attempt  in  the  frjl  Difcourfe,  and  have 
fhewn  that  Eternal  Life  is  compofed  of  two  Parts,  (viz.) 
Holinefs  and  Happinefs. 

The  Happinefs  of  it  confifts  in  ^juft  and  comfortable  S en fe  of 
the  Forgivenefs  of  Sin,  and  a  lively  Hope  and  Ferfwafion  of  the 
fpecial  Love  of  God.,  and  the  delightful  Harmony  of  all  the  natural 
Powers^  (viz.)  Reafon.,  Confcience^  the  Will.,  and  the  Paffions, 
Where  thefe  are  found,  Heaven  is  begun  \  Eternal  Life  has 
taken  Pofieflion  of  the  Soul  -,  and  this  evidently  proves  the 
Dodlrine  that  effecled  it  to  be  Divine. 

Now,  if  an  Atheifi.,  a  Heathen.,  or  a  Jew.,  fhould  cavil  and 
fay,  "  Are  not  all  your  Hopes  mere  Prefumption  }  Are  not  your 

Senfe 


i6  "The  Inward  Witness  Vol.  I. 

*'  Senfe  and  Perfwafion  of  the  Love  of  God  mere  Delufionsof 
"  Fancy,  and  Raptures  of  warm  Imagination,  without  any 
"  Ground,  or  folid  Foundation  of  Reafon  ?"  The  Chrijlian 
may  boldly  refute  fuch  Sufpicions.  Thefe  are  no  vain  Tran- 
fports,  no  fooliih  Vifions  of  Hope  and  Joy,  becaufe  as  high 
and  glorious  as  my  Comforts  and  my  Expectations  are,  they 
are  built  on  a  due  Apprehenfion  of  the  Juftice  of  God,  as 
well  as  his  Mercy  •,  I  have  no  Hopes  of  Pardon  by  Jefus  Chrift^ 
but  what  are  fupported  by  the  Righteoufnefs  and  Truth  of  God, 
as  well  as  his  Goodnefs  ;  for  in  this  Way  of  Salvation, offend- 
ed Juftice  is  fatisfied  to  the  full,  and  Mercy  can  exert  itfelf  in 
full  Glory,  without  the  leaft  Diftionour  or  Refledion  on  the 
ftri6t  Righteoufnefs  of  God.  God  isjuft  in  the  Juftification  of  a 
Sinner  this  Way,  he  is  faithful  and juft  to  forgive  us  our  Sins^  and 
to  cleanfe  us  from  all  Unrighteoufnefs  •,   i  John  i.  9. 

Befides,  fays  the  Chrijlian,  the  Change  wrought  in  me  is  real, 
and  not  imaginary  ♦,  I  am  quite  another  Creature  than  once  I 
was  ;  the  feveral  Powers  of  my  Nature,  that  were  wont  to  be 
in  perpetual  War,  now  enjoy  a  peaceful  Harmony,  and  my  Soul 
feels  the  Pleafure,  and  the  Divine  Peace.  My  ftrideft  and  fe- 
vereft  Reafon  approves  the  Change,  and  owns  it  to  be  Divine. 

And  thus  I  am  led  onward  to  fpeak  of  the  other  Part  o^  Eter- 
nal Life^  and  that  is  Holinefs.  This  alfo  is  found  in  believing 
Souls,  and  becomes  an  Evidence  of  the  Truth  of  the  Gofpel. 

Holinefs  may  be  defcribed  by  thefe  five  neceflary  Ingredients 
of  it. 

1.  An  Averfion  to,  and  Hatred  of  all  Sin. 

2.  A  Contempt  of  the  prefent  World,  in  Comparifon  of 
the  future. 

3.  A  Delight  in  the  Worfliip  and  Society  of  God. 

4.  Zeal  and  A6livity  in  his  Service. 

5.  A  hearty  Love  to  Fellow-Creatures,  and  more  efpecially 
to  Fellow-Saints. 

I  fhall  difcourfe  of  each  of  thefe  particularly,  and  fhewthat 
Eternal  Life  confifts  in  them,  and  this  Eternal  Life  is  found 
in  Believers. 

I.  Holinefs  confifts  in  an  Averfion  to^  and  Hatred  of  all  Sin, 
This  is  complete  in  Heaven,  and  without  this.  Heaven  cannot 
be  complete.  Into  Heaven  there  enters  nothing  that  defiles^  Rev, 
xxi.  27.  Every  Inhabitant  there  is  completely  averfe  to  all 
Iniquity,  and  hates  every  thing  that  difpleafes  God  •,  tor  no- 
thing but  perfect  Obedience  is  found  there  ;  the  Spirits  of  the 

Jui 


S':rm.  II.  to  Christ  I  ANiTv.  17 

Juft  are  there  made  perfect^  I  Icb.  xii.  23.  Now  this  in  a  Mcafure 
und  Degree  is  found  in  Believers  here,  for  be  that  ahideth  i',7 
Chrijl^  fimicth  not^  i  John  iii.  6.  He  cannot  fin  with  a  full 
Purpofe  of  Heart  ♦,  he  that  is  born  of  God  cannot  fin  with 
Conftancy  and  Greedinefs,  as  others  do  that  are  only  born  of 
Flefli  and  Blood  •,  he  cannot  fin  without  an  inward  fincere 
Relu6lancy,  without  the  Combat  of  the  Spirit  againft  the  Flefh  ; 
he  doth  not  make  aTrade  of  Sin,  finning  is  not  his  Bufinefs,  his 
Delight,  and  Pleafure.  This  is  a  blefled  Teftimony  of  the 
Truth  of  the  Gofpel,  A5ls  xv.  9.  that  Faith  in  the  Son  of  God 
purifies  the  Heart. 

Every  Chriftian  has  an  Averfion  to  all  Sin  :  If  he  choofes 
fome  Sins,  to  continue  in  them,  and  hates  other  Iniquities,  he 
can  never  be  faid  to  be  a  true  Believer  in  C/?r//?,  and  to  have  the 
Work  of  Faith  in  Sincerity  wrought  in  his  Heart. 

Other  Religions  have  profefTed  an  Averfion  to  fome  Sins, 
but  indulged  others.  Some  make  Cruelty  a  Part  of  their  Duty, 
and  require  the  facrificing  of  Mankind  to  appeafe  the  Anger 
of  their  Gods  ;  a  bloody  and  impious  Pra6lice,  as  well  as  a  vain 
and  fruitlefs  one  !  Some  forbid  Murder,  but  allow  and  encou- 
rage Variety  of  Uncleannefs,  and  make  that  a  Part  of  their 
Worfhip.  Other  Profeflions  have  forbid  wanton  Pradlices,  and 
commended  Chaftity  •,  but  they  indulge  Refentment  and  Re- 
venge, as  a  neceflary  Part  of  the  Character  of  a  Warrior,  or  a 
great  Man.  Carnal  and  fenfual  Lulls  have  been  oppofed  and 
hated  by  fome  of  the  old  Philofophers,  but  fpiritual  Iniquities 
have  hereby  been  promoted.  Pride  has  hereby  been  wonder- 
fiilly  increafed,  and  none  of  them  can  excufe  themfelves  from 
thofe  Sins  which  make  Men  very  like  Satan^  although  they  are 
freed  from  the  Brutality  of  fenfual  Lufts.  But  the  Bufinefs  of 
the  Gofpel  of  Chrijl  is  to  keep  Men  from  committing  any  kind 
of  Sins  whatfbever. 

Other  Religions  have  changed  one  Luft  for  another  ;  but 
the  Religion  of  Chrijl  forbids  all  Manner  of  Iniquity,  and 
changes  the  whole  Nature  into  Holinefs.  Chriflianity  refines 
the  Soul  in  all  the  Powers  of  it,  and  inclines  us  to  the  Duties 
both  of  the  firft  and  fecond  Table  ;  it  writes  the  Law  of  God 
in  the  Heart,  and  brings  the  Soul  to  a  fweet  Compliance  there- 
with. All  the  Affedlions  are  renewed,  all  oWThings  are  done 
away,  and  all  Things  are  become  new  \  he  that  is  in  Chrift  is  a 
Ttew  Creature  ;  he  has  crucified  the  Flejh^with  its  Affe5lions  and 
Lufts  ;  2  Cor.  V.  17.  Gal.  v.  24. 

C  SiireK 


1 8  ne  In'ward  Witness  Vol.  I. 

Surely  there  is  a  Spirit  and  Power  that  accompanies  the  Re- 
ligion of  onr  Lord  Jefus^  fuch  as  other  Religions  know  not  ; 
and  this  was  manifefl  abundantly  in  the  Primitive  Chriflians, 
when  thofe  Wretches  were  converted,  whofe  Names  were  once 
written  in  that  black  Catalogue  that  the  Apoflle  fpeaks  of,  i 
Cor,  vl.  9.  when  they,  by  the  Light  of  the  Gofpel,  were  puri- 
fied, were  purged  from  their  Defilements,  and  were  made  new 
Creatures.  The  Apoflle  could  appeal  to  the  Corinthian  Church, 
and  fay,»S'(7  vile  and  filthy  werefome  ofyoiiJ?utyeare  wajhed^but ye 
arejufiified^hut  ye  are  fanBified  in  the  Name  of  the  Lord  Jefus^  and 
by  the  Spirit  of  our  God :  Not  in  the  Names  of  other  Gods,  and 
other  Religions,  but  in  the  Na?ne  of  the  Lord  Jefus,  and  by  the 
Spirit  of  cur  God.  Philofophy  was  raifed  to  a  great  Height  in  the 
City  of  Corinth  ;  it  was  almofl  enough  for  a  Man  to  be  account- 
ed learned, to  have  been  in  that  City,  and  to  have  known  a  little 
of  the  Cuiloms  of  it  j  yet  all  their  Learning  was  not  fufficient 
to  reform  them, for  they  were  a  profligate  and  lewd  People  flill. 
But  the  Religion  of  our  Lord  Jefus  Chrifi  breaking  in  upon 
their  Souls,  purified,  refined  them,  and  made  fuch  an  Alteration 
in  them,  that  the  World  beheld,  and  were  amazed  at  the  fur- 
prizing  Change.  They  thought  it  flrange  that  the  Chriflians 
would  not  run  with  them  to  the  fame  Excefs  of  Riot :  They  were 
aflonifhed  to  fee  a  Dmnkard  at  once  turn  fober  and  temperate  ; 
a  lewd  unclean  Wretch,  by  hearing  the  Gofpel,  become  a  Pro- 
fefTor  and  an  Example  of  Chaflity  *,  a  cruel  and  paflionate 
Temper  made  calm,  and  kind,  and  forgiving ;  a  Swine  forfake 
the  Mire,  and  put  on  the  Nature  of  a  cleanly  Animal  ;  a  Dog 
or  a  Lion  changed  into  a  Lamb.  This  wrought  Convi6lion 
with  Power  :  This  was  Miracle  and  Demonflration  ;  this  wit- 
neffed  the  Truth  and  Divinity  of  the  Gofpel  of  CJbriJ}  beyond 
all  Contradi6lion  or  Doubt. 

II.  J  Contempt  of  this  Worlds  is  another  Part  of  Holineis, 
and  of  Heaven  -,  a  facred  Dilregard  of  temporal  Things  raifed 
by  the  Sight  of  Things  eternal. 

If  we  look  upwards  to  Heaven,  we  fhall  behold  there  all  theln- 
habitants  looking  down  with  a  facred  Con  tempt  upon  the  Trifles, 
Amufements,  Bufmeflfes  and  Cares  of  this  prefent  Life,  thaten- 
grofs  our  Affedions,  awaken  our  Defires,  fill  our  Hearts  with 
Pleafure  or  Pain,  and  ourFlefh  with  conflant  Labour.  With  what 
holyScorn  do  you  think  thofeSouls,whoare  difmiflTed  fromFlefh, 
look  down  upon  the  Hurries  and  Buflles  of  this  prefent  State, 
in  which  we  are  engaged  ?  They  dwell  in  the  full  Sight  of  thofe 

Glories 


Serm.  II.  to  CnRiSTiAxiTv.  ig 

Glories  which  they  hoped  for  hereon  Earth,  and  their  intimate 
Acquaintance  with  the  Pleafurcs  of  that  upper  World,  and  the 
Divine  Senfations  that  arc  raifcd  in  them  there,  make  them 
contemn  all  the  Pleafures  of  this  State,  and  every  thing  below 
Heaven.  This  is  a  Part  of  eternal  Life,  this  belongs  in  fome 
Degree  to  every  Believer  ;  for  he  is  not  a  Believer  that  is  not 
got  above  this  World  in  a  good  Meafure  •,  he  is  not  a  Chriftian, 
who  is  not  weaned,  in  fome  Degree,  from  this  World  :  For 
this  is  our  ViBory^  ijuherehy  we  overcome  theJVorld^even  our  Faith  •, 
I  John  V.  4.  He  that  is  born  of  God^  overcomes  the  World  ;  he 
that  believes  in  Jefus,  is  horn  of  God  ;  Whence  the  Argument 
is  plain,  he  that  believes  in  Jefus^  the  Son  of  God,  overcomes 
this  prefent  World.  And  where  Chriftianity  is  raifed  to  a  good 
Degree  of  Life  and  Power  in  the  Soul,  there  we  fee  the  Chri- 
ftian got  near  to  Heaven  ;  he  is,  as  it  were,  a  Fellow  for  An- 
gels, a  fit  Companion  for  the  Spirits  of  the  Juft  made  prfeH. 
The  Affairs  of  this  Life  are  beneath  his  beil  Defires  and  his 
Hopes ;  he  engages  his  Hand  in  them  fo  far,  as  God  his  Father 
appoints  his  Duty  \  but  he  longs  for  the  upper  World,  where 
his  Hopes  arc  gone  before  :  "  W^hen  fliall  I  be  entirely  dif- 
"  miffed  from  this  Labour  and  Toil  ?  The  gaudy  Pleafures 
*'  this  World  entertains  me  with,  are  no  Entertainments  to 
*'  me  ;  I  am  weaned  from  them,  I  am  born  from  above." 
This  is  the  Language  of  that  Faith  that  overcomes  the  World  : 
And  Faith,  where  it  is  wrought  in  Truth  in  the  Soul,  hath,  in 
fome  Meafure  this  Effedl  •,  and  where  it  fliines  in  its  Brightnefs, 
it  hath  in  a  great  Degree,  this  fublime  Grace  accompanying  it ; 
or  rather  (fhall  I  fay  ?J  this  Piece  of  heavenly  Glory, 

Pain  and  Sicknefs,  Poverty  and  Reproach,  Sorrow  and  Death 
itfelf,  have  been  contemned  by  thofe  that  have  believed  in 
Chrifi  Jefus^  with  much  more  Honour  to  Chriftianity  than  ever 
was  brought  to  other  Religions  by  the  fame  Profefllon,  and  the 
fame  Pradice. 

Other  Religions  have,  in  fome  Degree,  promifed  a  Contempt 
of  the  World,  a  Contempt  of  Sicknefs,  and  Pain,  and  Death  ; 
but  then  it  hath  been  only  here  and  there  a  Perfon  of  a  hardier 
Mould  of  Body  ;  here  and  there  one  in  an  Age,  or  one  in  a 
Nation,  who  by  a  Firmnefs  of  natural  Spirits,  an  qbftinate 
Refolution,  attained  by  much  Labour  of  Meditation,  and  Toil 
of  Thought,  hath  got  above  the  World,  and  above  Death. 
But  our  Religion  boafts  of  its  Hundreds  and  Thoufands,  and 
that  not  only  thofe  who  had  firmer  natural  Spirits,  or  have 

C  2  been 


?o  The  Inward  Witness  V"o1.  I, 

hren  fkllledin  Thought  and  Meditation,  and  abfent  froinfen- 
iiial  Things  by  Philofophy,  and  incelledual  Exercifes  :  but  the 
fecbleft  of  Mankind,  the  weak  Things  of  this  World,  the 
Foolifh  and  the  Young,  the  Infant  (as  it  were)in  Years,  and  the 
feeble  Sex,  have  been  made  to  contemn  this  World,  and  the 
Pleafures  of  it,  the  Hopes,  and  the  Sorrows,  Pain  and  Death. 
They  have  learnt  to  live  above  all  the  enticingjoys  and  affrigh- 
ting Terrors  of  this  prefent  State,  that  is,  to  live  near  to  Hea- 
ven :  So  that  whatfoever  Religion  pretends  to  a  Competition 
with  ours,  it  falls  vaftly  fhort  in  this  Refpedl,  in  raifmg  the 
Affections  above  the  World,  above  the  Joys  and  Fears  of  the 
prefent  Life. 

Again,  if  we  confider  what  Motives  have  urged  the  Minds 
of  Men  to  the  Contempt  of  the  World,  we  fhall  find  the  Re- 
ligion of  Chrifl  Jefus  is  far  fuperior  to  all  in  this  Refpedl. 

Other  Religions  have  taught  Men  to  defpife  the  GoodT\\\x\^% 
of  this  World,  and  to  be  unconcerned  about  the  Evils  of  it, 
in  a  mere  Roman  tick  Way  :  Such  was  the  Stoical  Dodrinej 
denying  Health  and  Wealth,  Sleep  and  Safety,  to  have  any 
Goodnefs  in  them  -,  and  profefTing  that  Pain,  Poverty,  Sicknefs, 
Want,  Hunger,  and  Shame,  were  no  Evils  ;  and  upon  this  Ac- 
count they  taught  their  Difciples  to  be  unfolicitous  about  the  one 
or  the  other,  becaufe  they  were  neither  good  nor  evil.  Thus, 
while  they  change  the  Ufe  of  Words,  they  would  make  Stocks 
and  Stones  of  us,  rather  than  intelligent  and  holy  Defpifers  of 
fenfible  Things  •,  but  the  Chriftian  Doflrine  teaches  us  to  con- 
temn both  the  good  and  evil  Things  of  Senfe  and  Time,  by 
the  Expectation  and  Profpe6l  of  the  invifible  and  eternalWorld, 
where  both  the  good  and  evil  Things  are  of  infinitely  greater 
Importance:  So  our  Saviour  preaches.  Matt.  vi.  19,20.  Lay 
not  up  for  your  felves  Treafures  upon  Earthy  where  Moth  and  Rujl 
does  corrupt^  and  where  Thieves  break  through  and  fteal ;  hut  lay 
up  for  your  felves  Treafures  in  Heaven^  where  neither  Moth  nor 
Rufl  doth  corrupt  ^and  where  Thieves  do  not  break  through  not  fteal. 
Pluck  out  a  right  Eye^  cut  off  a  right  Hand  on  Earth,  lefl,  fpar- 
ing  thefe,  thy  whole  Body  be  caft  into  Hell^  where  the  gnawing 
Worm  dies  not^  and  the  I' ire  is  not  quenched  \  Mat.  v.  29,  30. 
Mark  ix.  43,  &:c.  And  the  Afflictions,  as  well  as  the  Comforts 
of  Life,  are  contemned  and  furmounted  by  the  Spirit  of  a 
Chriftian,  upon  the  fame  noble  Principles,  Rom.  viii.  1 8.  He 
reckons  that  the  Sufferings  of  this  prefent  Time  are  not  worthy  to 
h  compared  with  the  Glory  which  fhall  be  revealed  in  us  ;  and 

therefore 


Serm.  II.  to  Christianity.  21 

therefore  he  endures  the  Crofs,  and  defpifcs  the   Shame, 
following  the  divine  Example  of  Chr'iJL 

Other  Doctrines  have  endeavoured  to  raife  the  Minds  of 
Men  above  the  Solicitudes  or  Cares  of  this  Life  upon  mean 
and  bale  Principles,  unworthy  of  human  Nature,  denying  the 
Immortality  of  the  Soul,  and  the  Life  to  come.  Thus  the 
Epicureans  would  raife  the  Profeflbrs  of  their  Religion  above 
the  Fears  of  Death,  by  affuring  them,  that  after  Death  there 
was  nothing,*  that  the  Soul  and  Body  died  together,  were 
blended  in  the  Duft,  and  were  forever  loft  in  one  Grave: 
But,  on  the  other  hand,  the  Religion  of  Chrijl  gives  us  a 
View  of  Things  beyond  the  Grave,  infures  a  Refurredlion 
to  us,  brings  Life  and  Immortality  to  Light  by  the  Gofpel, 
by  Chrijt  Jefus^  who  together  with  the  Father,  is  originally 
poflefled  of  eternal  Life,  and  thus  leads  us  on  to  a  glorious  Con- 
tempt of  this  prefent  World  of  Vanity  ;  For  our  Ught  Affile- 
tion,  "which  is  but  for  a  Moment^  ^^joorketh  for  us  afar  more  ex- 
ceeding and  eternal  Weight  of  Glory  :  While  ive  look  not  at  the 
Things  which  are  feen,  but  at  the  Things  which  are  not  feen  ; 
for  the  Things  which  are  feen,  are  temporal;  but  the  Things  which 
are  not  Jeen,  are  eternal.  For,  we  knowy  that  if  our  earthly  Houfe 
of  this  Tabernacle  were  difjohed^  we  have  a  Building  of  God,  an 
Houfe  not  tnade  with  Hands,  eternal  in  the  Heavens  ;  2  Cor. 
iv.  ult.  &  V.  I. 

Other  ProfeiTions  taught  their  Followers  not  fo  much  to 
contemn  Riches  and  Pleafures,  as  to  exchange  them  for  Fame, 
and  Glory,  and  publick  Applaufe  ;  and  this  they  lived  upon 
as  their  chief  Good.  Moft  of  the  Philofophers  may  be  char- 
ged with  this  juft  Accufation  ;  and  Cicero,  that  great  Philo- 
fopher,  in  a  notorious  Degree  ,*  but  the  Chriftian  both  labours 
andfuffers  Reproach,  becaufe  he  trufts  in  the  living  God,  and  has 
the  Promife  of  the  Life  to  come  I  i  Tim.  iv.  8,  10.  he  goes 
through  the  Trial  of  cruel  Mockings,  as  well  as  Sceurgings  and 
Torture,  that  he  may  obtain  a  better  Refurre6tion  ;  Heb.  xi.  35, 
36.  He  negleds  his  Eafe  and  his  Honours  together,  and 
defpifes  Fame  as  well  as  Pleafure  and  Riches,  and  all  mortal 
Defirables,  when  they  ftand  in  Competition  with  his  immortal 
Hopes. 

Others  have  defpifed  the  Grandeur  and  Pomp  of  Life,  and 
thrown  their  Money  into  the  Sea  ;  but  inftead  of  exalting 
themfelves  above  Men,  they  have  neglected  all  the  necef- 
fary  Duties  and  Decencies  of  Life  ,-  they  have  lived,  as  it 
were,  in  common  with  their  Fellow-Animals  of  the  Earth, 

C  3  and 


22  The  Inward  Witness  Vol.  I. 

and  degraded  themfelves  to  the  Rank  and  Level  of  Bruce- 
Beafls  ;  fuch  were  the  C3/727V  Philofophers :  But  theChriftian 
is  diligent  and  adlive  in  all  Services  to  God  and  Man,  and 
fulfils  the  Duties  of  his  prefent  State  with  Honour,  while 
he  lives  upon  the  Hope  of  Futures  and  Invifibles. 

•  Thus  if  we  confider  either  the  Degree  of  this  Pare  of 
HoUnefs^  {viz.')  the  Contempt  of  the  World,  if  we  confider 
the  Reafons  upon  which  it  is  founded,  or  how  far  this  Con- 
tempt of  the  World  has  prevailed  among  the  Generality  of 
Chriflians  ,*  we  fliall  find  the  Gofpel  hath  infinitely  the  Ad- 
vantage of  all  other  Doftrines,  of  all  other  Religions. 

To  fee  a  Man  raifed  above  this  World,  and  yet  exercifed 
in  all  the  Duties  of  Life  ;  to  fee  him  live  with  a  holy  Supe- 
riority to  all  Things  below  Heaven ,  and  yet  fulfilling  all  his 
relative  Duties  among  Men  with  Diligence  ;  to  fee  a  Man 
ready  every  Moment  to  be  gone  from  this  World,  and  yet 
content  to  flay  here,  as  long  as  his  heavenly  Father  pleafes, 
under  the  Troubles,  and  Burthens,  and  Agonies  of  this  Life 
too  ;  this  fliews  the  Religion  to  be  Divine,  and  from  Hea- 
ven ;  He  that  believes  hath  this  Witnefs  in  himfelf  ;  and  where 
Faith  raifes  high,  this  Witnefs  appears  evident  and  glorious. 

IIL  Another  Part  of  the  Holinefs  of  eternal  Life,  confifts 
in  a  Delight  in  the  Worfhip  and  Enjoyment  of  God.  This  is  per- 
fe6l  in  Heaven,  this  is  eternal  Life  :  Rev.  vii.  5.  They  are 
hefore  the  Throne  of  God  Night  and  Day^  that  is,  perpetually, 
andferve  him  there  in  his  Temple.  Now  the  Chriflian  Religion 
attains  this  End  in  a  good  Meafure  ;  it  brings  the  Soul  to 
delight  in  divine  Worfliip  and  Converfe  with  God,  which 
no  mere  human  Religion  could  ever  do:  For  fince  no 
human  Religion  could  ever  teach  an  awakened  Sinner  how 
he  might  appear  in  the  Prefence  of  a  Holy  God,  with 
AflTurance  and  Comfort,  no  other  Religion  could  make  a  Soul 
delight  in  the  Worfliip  of  God.  We  can  never  delight  in 
drawing  near  to  God,  that  hath  infinite  Vengeance  in  him, 
while  we  know  not  but  he  will  pour  that  Vengeance  out  upon 
us  ;  we  fly  far  from  him,  unlefs  we  have  fome  good  Ground 
of  Hope,  that  he  will  forgive  us  our  Iniquities,  and  receive  us 
into  his  Favour.  Now  fince  there  is  no  other  Doftrine,  that 
fhews  us  how  our  Sins  may  be  forgiven,  or  how  the  Favour 
of  God  may  be  attained ;  there  is  no  other  Religion  can  allure 
or  draw  us  into  the  Prefence  of  God  with  Pleafure :  Heb.  x. 
19,  20.  Let  lis  dra-'jo  near  and  worfliip  the  Father,  infullJf 
furance  and  Confidence,  that  he  will  accept  our  Perfons  and 

our 


Serm.  II.  to  Christianity.  2^ 

ourWorlhip,  fince  we  have  fuch  anlli^h-Prieflto  introduce 
us  with  Acceptance  ;  fince,  by  his  Flcih  and  Incarnation,  he 
has  made  a  Way  for  us  to  come  into  the  Prefence  of  God, 
with  Satisfa6tion  and  Pleafure,  therefore  let  us  draw  near  and 
worfliip  him.  The  Influence  of  this  Argument  has  been  found 
by  Chriflians,  by  every  Chriilian  ;  for  there  is  not  one  that 
hath  believed  in  Chrijt,  but  has  had  this  Witnefs  in  himfelf. 
There  is  a  fweet  Serenity  and  Calmnefs  of  Spirit  belongs  to  the 
Souls  of  thofe  in  whom  Faith  is  lively  and  {lrong,even  when 
they  (land  before  God,  though  he  be  a  God  of  Terror  and 
Vengeance  to  Sinners  ,*  for  they  know  Jefus  is  their  Atone- 
ment, their  Introducer,  their  Peace  ;  and  therefore  they  love 
to  draw  near  him  as  a  God  reconciled,  they  rejoice  in  him, 
as  their  highefl  Happinefs. 

Other  Profeflions  of  Men,  when  they  abandoned  fenfual 
Pleafures,  and  the  Vanities  of  this  World,  yet  taught  them 
that  their  Happinefs  mufl  flow  from  themfelves,  and  made 
their  own  Virtues  their  Heaven,  without  any  Regard  to 
God.  Thefe  Philofophers  were  felf-fufficienc,  full  of  them- 
felves, and  they  were  fo  far  from  making  their  Rivers  of 
Pleafure  to  flow  from  the  Right  Hand  of  God,  that  they  even 
denied  their  Dependance  upon  him  in  this  Refpe6l  ;  and 
they  fuppofed  their  ^ife  Men  to  be  equal  with  God,  deriv- 
ing all  their  Bleflednefsfrom  within  themfelves.  But  Chrif- 
tianity  leads  the  Soul  out  of  itfelf  to  God,  as  it  gives  a  clearer 
'  and  larger  Knowledge  of  God  himfelf,  in  his  felicitating  Per- 
feftions,  than  the  Heathens  could  ever  attain  ;  itaflliresus, 
that Z'^fw^  near  10  God  is  our  Heaven,  and  the  Sight  of  himis 
our  Happinefs,  as  well  as  provides  a  new  and  living  tVay  of 
Accefs  to  him,  thro'  the  Death  and  Refurre6lion  of  Jefus 
Chriji :  therefore  the  Believer  rejoices  in  all  Opportunities 
of  drawing  near  to  God,  for  'tis  the  Beginning  of  his  Hea- 
ven, and  his  Delight  in  it  is  an  inward  and  powerful  Witnefs 
to  the  Truth  of  his  Religion. 

IV.  Zeal  and  Activity  for  the  Service  of  God y  is  another  Part 
of  Heaven,  another  Part  of  eternal  Life,  and  the  Holinefs  of 
it.  We  have  abundant  Reafon  to  believe  that  Heaven  is  nor 
a  State  of  mere  Enjoyment,  unaftive  and  idle,*  but  a  State  of 
Service  and  A6tivity  for  that  God  whofe  we  are,  and  from 
whom  we  have  received  infinite  Favours.  The  Angels  in  Hea- 
ven are  fwift  Meflengers  to  perform  the  Will  of  their  God, 
Pfal.  ciii.  20,  21.  The  Spirits  of  ^uji  Men  wade  perfecc^rc  like 
Angels,  They  do  the  Will  of  God  as  a  Pattern  for  us  on  Earth ; 

C  4  fo^' 


<^4  The  Inward  Witness  Vol.  I. 

for  we  are  taught  topray  f/;^f  his  fFillmay  be  done  on  Earth  as 
it  is  in  Heaven.  What  particular  Services  they  are  employed 
in  of  God,  we  know  not  ;  but  that  they  are  for  ever  zealous 
inthofe  Services  which  God  employs  them  in,  we  doubt  not, 
we  cannot  disbelieve.  And  this  a6tive  Zeal  in  the  Service 
of  God,  and  Purfuit  of  his  Glory,  is  the  very  Temper  and 
Pra6lice  of  the  true  Chriflian  ,•  and  that  not  only  in  fome  more 
important  Enterprizes,  but  in  the  common  Aftions  of  Life : 
Whether  he  eat  or  drink,  or  whatfoever  he  does,  he  makes  it  his 
Rule  of  Life  to  do  all  to  the  Glory  of  God  ;  i  Cor.  x.  31. 

Now  this  fublime  Zeal,  this  noble  Activity  for  the  Service 
of  God  and  his  Glory,  was  not  found  among  the  ProfelTors  of 
other  Religions.  To  glorify  God,  was  not  their  Aim  and 
End:  thofe  thatrofe  higheft  among  theoldPhilofophers  had 
f^ot  fet  their  Aim  and  End  right:  They  that  kneiv  God,  glori- 
Jicd  him  not  as  God  j  Rom.  i.21.  They  did  not  make  the  Glory 
of  God  the  great  Defign  of  their  A6tions  :  It  was  not  Zeal 
for  God  that  animated  them  to  purfue  Virtue,  but  merely 
their  own  Ends,  their  own  Satisfaction  or  Eafe,  or  the  Va- 
nity of  their  own  Minds,  Pride  and  Attempt  of  Superiority 
above  other  Men  ,*  or,  at  bed,  their  Motives  of  Aftion  were 
the  Reafonablenefs  of  Virtue,  and  the  Benefit  of  it  to  them- 
felves  and  their  Fellow-Citizens.  But  the  Glory  of  God  is 
the  Aim  of  Chrifbians,  and  the  End  of  every  true  Believer  : 
he  has  fome  Degree  of  Zeal  for  the  Honour  of  God,  and 
therefore  is  aftive  in  thofe  Duties  which  God  propofes  to  him. 

When  we  fee  a  Perfon  regardlefs  of  all  his  Self-Interefls 
in  the  World,  and  at  the  fame  Time  purfuing  the  Honour  of  an 
invifible  God,  following  hard  after  the  Glory  of  that  God 
that  his  fleflily  Eyes  have  not  feen ;  we  may  fay  he  has  fome- 
thing  above  what  mere  corrupt  Nature  leads  him  to,  or  im- 
prefles  upon  him.  The  Believer  has  this  Witnefs  in  himfelf. 
Zeal  and  A6livity  for  the  Glory  of  God  in  the  World. 

V.  The  Laji  Thing  that  goes  to  make  up  Holinefs,  is  a 
hearty  Love  to  all  Men,  and  efpecially  to  the  Saints,  This  is  a 
noble  Ingredient  of  Eternal  Life ;  this  is  a  Divine  and  Hea- 
venly Temper ;  this  is  a  beautiful  Part  of  the  Image  of  God 
communicated  to  the  Soul  of  Man.  That  God  who  is  the 
Original  and  Foundation  of  Eternal  Life,  is  a  glorious  Pat- 
tern of  this  Love  ;  he  makes  his  Sun  to  rife,  and  his  Rain  t9 
fall  on  the  Jufl  and  the  Unjuji,  and  leaves  not  hiynfelf  without 
fVitnefs  of  his  Divinity,  by  filling  the  Hearts  of  Men  with  Food 
md  Gladnefs  i  See  Matth,  v.  45«  •^^s  xvl  17.  He  fliews  his 

Love 


Serm.  11.  ^o  Christianity.  25 

Love  to  Enemies  and  Rebels,  in  forgiving  Millions  of  Of- 
fences, and  pardoning  Crimes  of  the  largeftSrze  and  deepeft 
Aggravations,  and  he  loves  his  Saints  with  peculiar  Tender- 
nefs.     Our  Lord  ^efiis  Chrijt,  who  is  alfo  the  true  God  and 
Eternal  Lifcy  came   down  from  Heaven  to  exem.plify  this 
Divine  Love.     'Twas  his  Love  to  Mankind  that  perfuaded 
him  to  put  on  Flefli  and  Blood,  and  prevailed  with  him  to 
hiffer  Pains,  Agonies,  and  Death,  that  his  Enemies  might 
obtain  Salvation  and  Life.     O  glorious  Example  of  Love  I. 
Now  this  is  in  fomeMeafure  wrought  into  the  Make  of  every 
true  Chriilian,  and  imitated  in  the  Pradlice  of  every  Believer  : 
He  is  obliged  by  one  of  the  chief  Rules  of  his  Religion  fo 
love  his  Neighbour  as  hi?nfe!f;  that  is,  to  do  that  to  others^  'xhicb 
he  thinks  juft  and  reafonable  that  they  fhould  do  to  him;  Mat. 
xxii.  39.  Luke  vi.  31.  He  is  bound  to  forgive  freely  thofe 
that  offend  him,  as  he  hopes  for  Forgivenefs  of  his  Offences 
againO:  God^Mat.  vi.  14, 15.  He  rejoices  in  the  Welfare  of 
his  Fellow-Creatures,  without  repining:  He  loves  his  Enemies y 
does  good  to  them  that  hate  him^  hlejjes  thofe  that  ciirje  him,  and 
p'ays  for  his  PerfecutorSy  and  fpiteful  Foes  ;    Luke  vi.  27.  He 
pities  all  that  are  miferable,  but  takes  a  peculiar  Delight  in 
his  Fellow-Chriflians ;  (  the  Chriflians  iniifi  he  knoTon  by  this^ 
that  they  love  one  another.  )  He  does  good  to  all,  but  efpecially  tQ 
the  Houfjold  of  Faith;  Gal.  vi;  10. 

Other  Religions  know  nothing  of  fo  generous  and  diffu- 
five  a  Love ;  the  Men  of  Heathenifm  were  hatefiily  and  hat- 
ing one  another y  and  fpent  their  Life  in  Malice  and  Envy;  Tir. 
iii.  3.  They  did  not  fo  much  as  afpire  to  fo  divine  a  Virtue 
as  the  Love  of  Enemies  ;  this  is  the  noble  Singularity  of  our 
Gofpel.  The  Heathen  Profeffions  encouraged  Revenge, 
and  made  it  one  Ingredient  of  a  Hero ;  But  Envy  and  Ma- 
lice, Wrath  and  Revenge,  mull:  be  banidied  from  the  Heart 
and  Pra6lice  of  a  Chriflian,  to  whom  the  Kindnefs  and  Love 
of  God  our  Saviour  has  appeared;  thefe  Vices  mud  Hand  aloof 
from  the  Saint,  and  thus  bear  a  Teftimony  to  the  Truth  and 
Divinity  of  the  Doftrine  of  Chrift. 

I  grant  that  every  one  of  thefe  Inftances,  and  all  thefe 
Parts  of  eternal  Life  which  I  have  now  defcribed,  are  not  to 
be  found  equally  in  all  Believers,*  nor  are  they  in  every  Be- 
liever in  a  very  eminent  and  evident  Degree.  But  if  we 
take  all  of  them  together,  Pardon  of  Sin,  Peace  of  Confci- 
ence,  the  Favour  of  God,  and  a  Senfe  of  his  Love,  a  plea- 
furable  Harmony  of  all  our  Powers,  an  Averfion  to  all  Sin, 

and 


26  The  Inward  Witness  Vol.  I. 

and  Hatred  of  every  Iniquicy,  a  holy  Contempt  of  this  World, 
in  the  Pleafures,  as  well  as  in  the  Pains  and  Sorrows  of  it  ; 
Delight  in  the  Worfliip  of  God,  and  Defire  after  his  Enjoy- 
ment; Zeal  and  A6livity  in  Service  for  God,  with  a  fincere 
Aim  for  his  Glory,  and  a  hearty  Love  to  Fellow-Creatures 
and  Fellow-Chriftians  :  I  fay,  if  we  join  all  thefe  together, 
we  fliall  find  that  the  Chriftian  Religion  has  a  Witnefs  far 
fuperior  to  all  other  Do6lrines  that  ever  pretended  to  Divi- 
nity. We  fliall  find  that  every  Believer  has  fomething  of 
all  thefe  Qiialuies  wrought  in  his  Heart,  and  it  is  exemplified 
in  his  Life.  Truly,  where  none  of  thefe  are  found,  that 
Perfon  cannot  profefs  himfelf  a  Chriflian  with  any  jufl:  Ground 
of  Hope,  where  there  is  not  fuch  a  Witnefs  as  this  to  the 
Truth  of  Chriftianicy,  where  there  is  not  this  eternal  Life 
begun  in  fome  fenfible  Meafure  and  Manner,  that  Perfon^s 
Profeffion  of  Chriftianity  is  but  vain  ,*  and  his  Pra6lice  and 
his  Courfe  contradidl  the  Words  of  his  Lips,  when  he  pro- 
nounces himfelf  a  Believer  in  the  Son  of  God. 

I  might  here  take  Notice  that  the  Three  that  bear  Witnefs 
en  Eartlj  to  the  Truth  of  the  Gofpel,  {viz  )  the  Spirit^  the  IVa- 
ter,  and  the  Bloody  may  be  expounded  agreeably  to  the  fore- 
going Difcourfe.  The  Blood  may  fignify  the  Pacification  of 
a  guilty  Confcience  by  the  atoning  Blood  of  Chriji,  The 
Water  may  intend  the  San6lification  and  Purifying  of  our 
Natures  from  finful  Appetites  and  Pra6lices,as  by  the  Wafh- 
ing  of  Water:  And  the  Spirit  may  imply  that  efficacious  In- 
fluence which  a  Believer  receives  from  the  holy  Spirit^  both 
toward  the  Pacification  of  his  Confcience,  and  the  Purificati- 
on of  his  Soul.  All  thefe  witnefs  to  the  Truth  of  Chriftianity ; 
tho'  others  are  of  Opinion,  that  the  Spirit  in  his  miraculous 
Operations,  the  Water,  or  Purity  of  the  Nature  and  Life  of 
Chrifi,  and  the  Bloody  or  his  violent  Death,  and  the  Atten- 
dants on  it,  are  the  three  Witnefl^es  on  Earth  which  the 
ApofHe  defigns  ;  nor  can  I  abfolutely  determine  which  is 
the  Right, 

Before  I  conclude,  I  would  lay  down  one  Caution  and  one 
Refle6lion. 

The  Caution  is  this  :  That  tho'  I  exclude  all  human  Reli- 
gions from  the  Honour,  Power,  and  glorious  Efi*e6ls  of  Chrif- 
tianity, as  being  utterly  uncapable  of  them,  yet  the  ^ewiflo 
Religion,  and  that  of  the  ancient  Patriarchs,  which  were  di- 
vine, are  not  hereby  totally  excluded  from  this  Honour  and 
thefe^  CharaSers,  buc  only  in  Part,*   for  there  were  many 

Souls 


Serm.  11.  to  Christianity.  27 

Souls  in  whom  thtTe  Beginnings  of  eternal  Life  were  wrought 
under  thofe  Difpenfations;  but  not  with  that  Glory  and  Evi- 
dence as  under  the  Chrijlian.  And  indeed  Jiidaifm  was  but  a 
Sort  of  Infant  ChriJUanity y  a  vailed  Gofpcl.  The  Chrijtian 
Religion  is'  Judaifm  fulfilled,  or  the  Gofpel  (landing  in  open 
Light.  All  that  Holinefs  and  Happinefs  which  was  found  a- 
mong  the  Jci^s^ox  Patriarchs,  is  entirely  owing  to  Chrijl  and 
his  Gofpel,  to  the  Sacrifice,  and  the  Spirit,  and  Grace  of  Jefus^ 
which  were  typified  by  the  legal  Atonements,  and  Blood, 
Sprinklings  and  Wafhings ;  and  which  wrought  powerfully 
this  divine  Life  in  their  Souls,  thro'  all  thofe  Types,  but  with 
feebler  Convidlion,  and  in  a  fainter  Light. 

Befides,  it  fliould  be  obferved  here  alfo,  that  fmce  the 
Chrijlian  Religion  has  received  its  full  Authority  and  divine 
Eftablifhment,  the  y^iy//Z?Difpenfationceafes,andis  no  long- 
er owned,  or  aided,  by  the  Spirit  of  God,  to  produce  thefe 
wonderful  EfFe6ls.  The  Types  and  Shadows  of  that  State 
have  now  no  Power  to  fpeak  Peace  and  Pardon  to  the  guilty 
Soul,  or  to  purify  our  fmful  Natures,  and  begin  eternal  Life 
in  them.  Thefe  are  aboliihed  by  divine  Appointment,  and 
God  will  bear  Witnefs  to  them  no  more.  They  'voho  confefs 
not  thatjefus  Chrijl  is  come  in  the  Flejhare  Deceivers^  JohnEp. 
ii.  7.  He  that  hath  not  the  Son  of  God,  hath  not  Life,  i  John 
V.  12.  So  that  the  Dodlrine  of  Chrijl  is  the  only  Religion 
which  weknowof,  thatispradlifedinthe  World,  that  has  had 
the  Stamp  of  divine  Authority  above  fixteen  hundred  Years; 
and  as  there  have  been  Multitudes  ofWitnefles  to  the  Truth 
of  it.  Multitudes  of  Souls  in  the  firfl,  and  all  the  fucceeding 
Ages,  who  have  felt  eternal  Life  wrought  in  them  by  the 
Power  of  this  Gofpel,  fo  there  is  no  other  Religion  everfince 
can  produce  and  ftiew  fuch  divine  Teftimony  3  for  there  is 
Salvation  in  no  other  Name y  A6ls  iv.  12. 

The  only  Refie6lion  I  fliall  make,  is  this :  We  may  derive 
hence  a  f olid  and  infallible  Rule  for  Self-Examination,  whether  we 
are  Chrijlians  or  no.  Have  we  in  our  felves  this  divine  Witnefs 
of  our  Chriflianity  ?  Have  we  eternal  Life  wrought  in  our 
own  Hearts  ?  Have  we  derived  Peace  of  Confcience,  and 
any  Hope  of  pardoning  Grace,  by  trufting  in  the  Son  of  God? 
Have  we  found  any  Satisfadlion  of  Soul  in  drawing  near  to 
God  by  Jefus  the  Mediator  ?  Do  we  find  a  fincere  Love 
to  God  kindled  in  our  Souls  by  the  Hope  of  his  fpecial  Favour? 
Is  there  any  Thing  of  the  Holinefs  or  Happinefs  of  the  heaven- 
ly State  begun  within  us  ?    Have  we  an  Averfion  to  all  Sin  in 

fome 


28  The  Inward  Witness  Vol.  I. 

fome  Degree  anfwerable  to  what  the  Saints  and  Angels  have 
in  Heaven  ?  Have  we  a  holy  Contempt  of  this  World  ? 
Have  we  overcome  the  World  as  thofe  who  believe  that  Jefusis 
the  Son  of  God,  and  have  put  their  Truftin  him  ?  Do  we  live 
above  it,  as  thofe  that  are  within  Sight  of  eternal  BleiTednefs? 
Are  we  come  to  Mount  Sion,  the  City  of  the  living  God,  to  the 
innumerable  Company  of  Angels,  and  the  Church  of  the  Firjl-born, 
&c.  in  this  Refpe^l  V  Do  we  look  down  upon  the  tempting 
Vanities  of  this  Life  with  a  facred  Difdain,  fomething  like 
thofe  that  dwell  on  high  in  the  full  PoiTeffion  of  Life  eter- 
nal? Is  there  any  Similitude  between  our  Life  and  theirs^  be- 
tween our  Hearts  and  theirs  ?  Do  we  delight  in  the  Worfliip 
of  God  ?  Is  his  Prefence  our  Joy  ?  Is  his  Enjoyment  the 
Obje6l  of  our  Defires  ?  Are  we  zealous  for  his  Service?  Are 
our  Aims  fee  for  his  Glory  ?  Are  we  a6livein  theDifcharge 
of  the  Duties  that  he  hath  appointed  to  us,  and  the  feverai 
Provinces  of  Service  that  he  has  ordained  us  to  be  engaged 
in,  in  this  World  ?  Do  we  do  the  Will  of  our  heavenly 
Father  on  Earth,  in  fome  Meafure  as  it  is  done  in  Ht^aven  V 
Howfland  our  Hearts afFefted  toward  our  Fellow-Creatures? 
Do  we  love  our  Neighbour,  by  dealing  with  him  as  we  de- 
fire  he  iliouM  deal  with  us  ?  Can  we  forgive  Enemies  ?  Do 
we  rejoice  in  the  Welfare  of  others  without  Envy,  and  take 
Delight  in  theHolinefs  and  Peace  of  our  Fellow-Creature?, 
and  give  the  poor  and  mean  Followers  of  Chrijl,  a  large 
Share  in  our  Hearts  and  kindeil  Affeftions  ?  If  this  be  the 
Character  and  Temper  of  our  Spirits,  and  this  the  Conduft 
of  our  Lives,  then  eternal  Life  is  begun  in  us  ;  then  we 
may  fay  to  our  own  Souls,  This  is  the  Record  that  God  hath 
given  concerning  his  So7i,  that  there  is  eternal  Life  in  him  ;  and 
we  are  fure  we  build  our  Hopes  on  a  folid  Foundation,  for 
this  Life  is  already  begun  in  our  Hearts,  and  the  Spirit  of 
God,  who  has  begun  this  Work,  will  carry  it  on,  and  make 
it  perfe6t  in  the  Days  of  Eternity.     Amen. 


SERMON 


Scrm.  III.  to  Christianity.  29 

SERMON     III. 

The  Inward  Witnefs  to  Chriftianity. 


I   Ep.  John   v.    10. 
He  that  believeth  on  the  Son  of  God^  hath  the  Witnefs  in  himfelf 

The    Third  Part. 

MANY  and  glorious  are  the  outward  Tefbimonies  that 
God  has  given  to  our  Rehgion,  both  in  the  Days  when 
his  Son  y^j^j  dwelt  on  Earth,  and  in  the  Time  of  the 
Minidration  of  the  Apoftles  who  followed  their  blefTed  Lord. 
The  Miracles  wrought,  the  Prophecies  fulfilled,  and  the  vari- 
ous Glories  attending  the  Miniftration  of  the  Gofpel,  confpire 
to  confirm  our  Faith  ;  each  of  them  are  Evidences  of  the 
Truth  and  Divinity  of  this  Dodlrine  ;  and  all  of  them  joined 
together  bear  fuch  a  Teftimony  as  cannot  be  refifted.  Wc 
live  now  in  thefe  latter  Days  at  a  long  Diftance  from  thofe 
Seafons  wherein  thefe  Miracles  were  wrought,  and  wherein  God 
appeared  in  fo  immediate  a  Manner  from  Heaven,  to  witnels 
to  the  Truth  of  the  Gofpel  of  his  Son  -,  but  God  has  taken  Care 
to  furnifh  every  true  Believer  with  a  fufficient  Witnefs  of  Chri- 
ftianity -,  we  are  not  left  void  of  Evidence  at  this  Day.  He 
that  believeth^  hath  the  Witnefs  in  himfelf  There  is  an  eternal 
Teftimony  given  to  the  Gofpel  of  Chrifl  in  the  Heart  of  every 
one  that  receives  it  in  Truth.  There  are  the  Beginnings  of 
that  eternal  Life  wrought  in  the  Soul,  which  the  Son  of  God 
beftows  on  all  Believers  •,  he  that  hath  the  Son  hath  Life,  The 
fpiritual  Life  of  a  Chriftian  runs  into  Eternity  •,  'tis  the  fame 
divine  Temper,  the  fame  peaceful  and  holy  Qualities  of  Mind 
communicated  to  the  Believer  here  in  the  Days  of  Grace,  which 
ftiall  be  fulfilled  and  perfeded  in  the  World  of  Glory  •,  and  this 
is  a  blefled  Witnefs  to  the  Truth  of  Chriftianity  •,  it  proves 
with  abundant  Evidence,  that  'tis  a  Religion  fufficient  to  fave 
Souls,  for  the  Salvation  is  begun  in  every  Man  that  receives  it. 

I  fhall  repeat  no  more  of  the  foregoing  Difcourfes,  but  pro- 
ceed immediately  to  anfwer  the  laft  Queftion  there  propofed 
(viz.)  What  Sort  of  Witnefs  this  is^  which  true  Faith  gives  ta 

the 


30  ^he  Inward  Witness  Vol.  I. 

the  Gofpcl  of  Cbrtfl,  and   ii'bat  are  the  remarkable   Properties 
of  this  ^'efiimony. 

I  anfvver, 

I.  It  is  a  Witnefs  that  dwells  more  in  the  Heart  than  in  the 
Head.  'Tis  a  Teflimony  known  by  being  felt  and  praftifed, 
and  not  by  meer  Reafoning  -,  the  greateft  Reafoners  may  mifs 
of  it,  for  it  is  a  Teftimony  written  in  the  Heart  ^  and  upon 
this  Account  it  has  fome  Prerogatives  above  all  the  external 
Arguments  for  the  Truth  of  Chriftianity.  This  inward  Ar- 
gument is  always  at  Hand,  when  a  Believer  is  in  the  Exercife 
of  his  Graces,  and  a6ling  according  to  his  new  Nature  and 
Life  :  'Tis  an  Argument  that  is  not  loft  through  the  Weak- 
nefs  of /the  Brain,  the  Defeat  of  the  Memory,  and  long  Ab- 
fence  from  Books  and  Study,  to  which  other  Arguments  are 
liable  :  'tis  an  Argument  that  cannot  be  forgotten,  while  true 
Religion  remains  in  the  Heart,  for  'tis  graven  there  in  lafting 
Characflers. 

Thofe  Words  of  St.  Paul  to  the  Corinthians^  in  his  fecond 
Epiftle,  Chap,  iii.  ver,  2,  3.  have  a  Reference  to  our  prcfent 
Cafe  :  Te  are  manifeflly  declared  to  be  the  Epiflle  of  Chriji  mini- 
Jlred  by  us^  written  not  with  Ink,,  but  with  the  Spirit  of  the  living 
God\  not  in  Tables  of  Stone,,  but  in  the  fiefhly  Tables  of  the  Heart. 
We  have  a  Glory  in  our  Religion,  that  diflinguifhes  it  from, 
and  advances  it  above,  the  Jewiflo  DifpcnUition  ^  their  Law 
was  written  in  Tables  of  Stone,  and  afterwards  Mofes  wrote  it 
out  at  large  in  a  Book :  But  ye  have  fomething  (fays  the  Apo- 
flle)  written  in  your  Hearts,  that  proves  the  Truth  of  your 
Religion,  and  of  my  divine  Commiffion,  ye  who  are  converted 
by  my  Gofpel ;  ye  Corinthians,,  who  were  once  vile  as  the  vileft, 
and  upon  whofe  Souls  the  Devil,  by  his  Temptations  and  by 
his  Power,  had  infcribed  many  dark  Chara6lers,  and  feemed  to 
leal  you  over,  and  mark  you  to  Damnation,  ye  are  now  the 
Epiftle  of  G6r//?  ;  ye  have  thofe  difmal  Charaders  rafed  out, 
and  ye  have  golden  and  bright  ones  infcribed.  The  Image 
of  our  Lord  Jefus  ChriJl,  who  is  eternal  Life,  appears  fairly 
written  on  your  Souls :  Ye  are  the  Epiftle  ofChriJl,,  and  eternal 
Life  is  begun  in  you,  and  thus  the  Gofpel  witnefTes  its  own 
Truth  and  Divinity  by  an  internal  Evidence. 

The  Gofpel  of  Cbriji  is  like  a  Seal  or  Signet,  of  fuch  inimi- 
table and  divine  Graving,  that  no  created  Power  can  counterfeit 
it  ;  and  when  the  Spirit  of  God  has  ftamped  this  Gofpel  on  the 
Soul,   there  are  fo  many  holy  and  happy  Lines  drawn  or  im- 

prefTed 


Scrm.     III.  to  Christianity.  31 

prefied  thereby  •,  fo  many  Hicred  Signatures  aiul  divine  Features 
Ibniped  on  the  Mind,  that  give  certain  Kvidcncc  both  of  a 
licavenly  vSignet,  and  a  heavenly  Operator. 

A  Chriilian,  who  has  well  ftudied  the  Do(51rines  and  Proofs 
ofChrilVianity,can  give  fufficientReafons  for  the  Truth  of  them, 
•and  for  his  believing  them.  He  finds  what  is  fufHciently  fa- 
tisfa^lory  to  confirm  his  Belief  in  the  outward  TeiVimonies,  in 
the  Miracles  wrought  in  the  World,  and  the  Prophecies  fulfil- 
led:  '"  I  have  (fays  he)  in  my  Underftanding  many  Arguments 
"  and  Evidences  of  the  Truth  of  the  Gofpel,  and  my  Reafon 
"  is  convinced  that  it's  a  divine  Religion.  But  there  is  a  Mi- 
"  racle  wrought  in  my  Fleart,  that  is  of  more  Efficacy  than 
"  this,  and  is  to  me  a  more  convincing  Proof  of  the  Gofpel  of 
*'  Chrift  ;  eternal  Life  is  begun  in  me.  I  find  my  Confcience, 
"  that  was  diflurbed  with  the  Guilt  of  Sin,  eftablifhed  in  Peace 
"  upon  folid  Hopes  of  Pardon.  I  have  an  Intereft:  in  the  Love 
"  of  God,  and  lively  Senfations  of  that  Love  -,  1  have  a  Ha- 
*'  tred  of  all  Sin,  I  live  above  the  World,  and  have  a  holy 
''  Contempt  of  the  Trifles,  Bufinefles  and  Cares  of  this  Life  ; 
"  I  delight  in  the  Company  of  him  that  dwells  in  Heaven  :  I 
"  find  in  my  Soul  that  I  love  him,  and  love  thofe  who  are  like 
"  him  •,  I  walk,  as  feeing  him,  who  isinvifible  ;  I  have  a  Zeal 
''  for  liis  Glory,  and  with  adlive  Diligence  I'm  employed  for 
*'  the  Honour  of  his  Name  in  the  World.  Thefe  Things  I 
''  find  wrought  in  me  by  the  Gofpel  of  Chrift  :  The  Difcove- 
"  ries  of  the  Nature  and  Works  of  God,  by  this  Gofpel,  have 
"  filled  my  Soul  with  holy  Wonder,  and  bowed  my  Spirit  down 
"  to  adore  him.  The  Revelations  of  his  amazing  Condefcenfion 
"  and  Love  have  raifed  and  fired  my  Heart  to  love  him  ;  the 
^'  Examples  of  fuperlative  Piety  I  meet  with  in  this  Gofpel  have 
*'  excited  my  holy  Imitation  \  and  the  Motives  propofed  here 
"  are  fo  awfiil  and  fo  alluring,  that  all  my  Powers  of  Hope  and 
"  Fear  are  joined  and  engaged  to  conftrain  my  Obedience  to 
"  the  excellent  and  divine  Precepts  of  this  Religion.  I  feel 
"  that  I  am  quite  altered  from  what  once  I  was,  I  am  a  new 
''  Creature,  and  the  Change  is  divine  and  heavenly.  There  is 
"  fomething  within  me,  that  bears  witnefs,  that  my  Religion 
"  is  from  God. 

II.  It  is  a  Witnefs  that  will,  in  fome  Meafure,  appear  in  the 
Life,  wherefoever  it  is  written  in  the  Heart  :  For  eternal  Life 
is  an  adlive  Principle,  it  will  be  difcovering  and  exercifing  it 
felf.     Is  it  poffible,  that  a  Man  Ihould  have  the  Pardon  of  his 

Sins, 


32  ^he  Inv/ard   Witness  Vol.     L 

Sins,  and  fweet  Peace  of  Confcience,  a  Scnfe  of  the  Love  of 
God,  who  is  an  infinite  Good,  a  joyful  Satisfaftion  in  his  hea- 
venly Favour,  and  manifefl:  nothing  of  this  in  his  Afpedt  and 
Behaviour  ?  That  he  fliould  fhew  no  Serenity  of  Countenance, 
no  Sweetnefs  of  Temper,  no  inward  Joy  ?  Is  it  polTible  that 
he  fliould  have  an  utter  Averfion  to  Sin,  a  Hatred  of  all  Ini-j 
quity  in  his  Heart,  and  not  make  it  appear  in  his  Life  ?  That 
he  fliould  maintain  a  holy  Contempt  of  this  World,  and  Scorn 
of  it,  in  Comparifon  of  the  future  Glories  that  his  Eye  is  fixed 
upon,  fo  warm  a  Zeal  for  God,  and  fo  hearty  a  Love  to  Men, 
and  not  manifefl:  it  to  the  World  ?  Surely  his  Life  will  be  a- 
bove,  where  his  Heart  is  -,  and  his  Heart  will  be  in  Heaven, 
where  his  Treafures  are.  Our  Converfation  is  in  Heaven^  fays 
the  bieflfed  P<3«/,  under  the  Influence  of  this  Religion,  and  thefe 
Hopes,  Phil.  iii.  ult. 

'Tis  true  indeed,  this  is  a  Teflimony  that  cannot  be  commu- 
nicated to  others,  in  the  fame  Meafure  and  Manner  that  it  is 
felt  by  the  Perfons  that  believe.  In  this  Refped  it  is  like  the 
hidden  Manna^  which  none  knows  but  they  that  tafte  of  it  \  yet 
thofe  that  feed  upon  it  daily  will  difcover  it  in  fome  outward 
Appearances  *,  as  you  read  of  Jonathan^  in  the  Day  when  he 
was  faint  in  purfuing  his  Enemies,  He  tafted  of  the  Honey ^  and 
his  Eyes  were  enlightened^  2  Sam.  xiv.  27.  Jufl:  fo  will  it  be 
with  the  Soul  that  hath  tafted  of  theGofpelof  Chrift^  this  Food 
of  eternal  Life  \  he  will  difcover  it  in  his  Language,  in  his  B> 
liaviour;  and  its  a  Shame  to  thofe  that  profefs  to  be  Believers, 
that  in  all  Things  they  look  fo  much  hke  the  Men  of  this 
World,  and  don't  difcover  it  in  their  Lives,  and  witnefs  what 
they  have  in  their  Hearts,  even  the  Beginnings  of  eternal  Life  : 
If  we  are  the  Epiftle  of  Chrifl^  we  fliall  be,  in  Ibme  Meafure, 
known  and  read  of  all  Men^  2  Cor.  iii.  2,  3.  Chriftianity  in  the 
Soul,  eternal  Life  begun  in  the  Heart,  will  belike  tht  fweet 
Ointment  of  the  right  Hand^  that  bewrays  it  M^^  and  cannot  be 
hid,  Prov,  xxvii.  1 6.  Ye  Chriftians,  ye  are  the  Light  of  the 
Jlarth,  ye  Believers  are  the  Salt  of  the  World  ;  ye  muft  not 
appear  like  others,  if  you  would  be  like  yourfelves  -,  the  Ho- 
nour of  God,  your  Saviour,  demands  fome  fenfible  and  impor- 
tant Difference.  Ye  muft  not  be  too  much  like  the  World, 
if  ye  mean  to  give  Glory  or  Evidence  to  the  Religion  of  Chrift, 
John  XV.  19.  Rom.  xii.  2. 

III.  Though  this  inward  Evidence  of  the  Truth  of  Chri- 
Hianity   be  of  a    fpiritual  feature,    and   fpring   from  pious 

Experience, 


Sjrm.  III.  fo  Christianity.  -  f^ 

Experience,  yet  it  is  a  very  rational  Evidence  affo,  nni  may  be 
made  out  and  juftificd  to  thcjlritlcjl  Reafon.  '  lis  no  vain,  Van- 
citul,  and  entnufiaftick  Biilinefs  ;   lor  while  every  Ikliever 
feeli  the  Argument  working  Rrongin  his  Heart  and  Soul,  he 
finds  alfo  the  convincing  Force  of  it  upon  his  Underftand- 
ing :  While  he  feels  his  inward  Powers  fweetly  inclined  to 
Virtue  and  Holinefs,  which  by  Nature  had  flrong  Inclinations 
to  Senfuality  and  Sin,  and  knows  this  was  wrought  in  him 
purely  by  theGofpel  oiChrifi',  he  cannot  but  infer,  that  mull 
be  a  divine  Principle  which  has  fuch  divine  EfFe6ls.     Pie 
knows  that  he  was  once  blind  and  dead  in  Trefpafles  and 
Sins,  but  now  he  is  awake,  and  alive  to  God  and  to  Righte- 
oufnefs  ;  he  is  born  again,  he  dwells,  as  it  were,  in  a  new 
World,  there  is  a  mighty  and  furprizing  Change  paft  upon 
him,  even  from  Death  to  Life  ,*   and  thence  he  concludes, 
by  the  jufleft  Rules  of  Reafoning,  that  it  mud  be  aDo6lrine 
of  divine  Wifdom  and  Power,  that  gave  him  this  blefledRe- 
furreftion  :  *Tis  above  and  beyond  Nature, 'tis  a  Miracle  of 
Grace,  and  none  but  God  could  work  it. 

And  this  is  what  I  call  theinvoard  W'ltnefs  of  the  Spirit  of  God 
to  the  Truth  of  the  Gojpel,  at  leaft  in  thefe  latter  Ages  of  Chri- 
flianity.  The  outward  and  more  vifible  Teltimony  of  the 
Spirit  confifts  in  thofe  fenfible  Miracles  that  were  wrought, 
and  thoi'e  wondrous  Gifts  of  Healing,  of  Tongues,  ^c,  that 
•were  bellowed  on  the  firfl:  Chriflians,  Heb,  ii.  4.  Rom.  xv. 
ip.  But  the  Spirit's  inward  Tefamonyis  the  conftant  Miracle 
of  Regeneration  and  conv^erting  Grace.  This  Witnefs,  in 
my  Opmion,  has  been  diflionoured  by  too  many  Proteftants, 
when  they  have  explained  it  merely  by  inward  Impulfes  and 
vehement  Impreflions  upon  the  Mind,  without  the  Conduft 
of  Reafon.  This  has  tempted  the  profane  World  to  call 
our  devouteft  Efforts  of  Chriftian  Piety  mere  Enthufiafm 
and  wild  Imagination,  the  Flaflies  of  a  kindled  Blood  and 
Vapours,  that  are  puffed  about  with  every  Wind  :  But  when 
theTeflimony  of  theSpirit  is  explained  in  the  Manner  I  hav.e 
defcribed,  it  muft  approve  it  felf  to  all  the/ober  and  reafon- 
able  Part  of  Mankind.  -  rn.j.  ^ 

Here  let  us  fland  ftill  and  confider,  how  great  and  divine 
a  Power  was  neceffary  to  make  this  mighty  Change  on  the 
Heart  of  a  poor,  ignorant,  guilty,  fmful  Creature,  and  efla- 
blifli  him  a  Saint  in  Peace  and  Purity.  'Tis  not  every  one 
that  hears  this  fame  Gofpel,  that  obtains  the  fame  Salvation, 
and  that  feels  the  fame  glorious  Change  ;  .and  man  v  a -true 

D  Cbriftiau 


^  The  Inward  Witniss  Vol.  I. 

Chriftian  muft  confefs,  how  long  they  fat  under  the  fame 
Miniflry  and  Inflru6lions  before  their  Hearts  were  brought 
to  love  God,  or  renewed  to  an  heavenly  Life  :  Thus  their 
Experience  teaches  them,  there  was  an  almighty  Virtue  and 
\\  Efficacy  at  laft  attended  this  Gofpel,  which  made  it  more 

powerful  in  one  Day,  or  Week,  or  Month,  than  it  had  been 
in  whole  Years  before.  There  was  a  quickening  Spirit  that 
accompanied  the  Voice  of  the  Word,  and  gave  them  Life, 
while  the  Word  called  them  to  arife  from  the  Dead,  And  this 
is  yet  more  glorioufly  evident,  when  fuch  Changes  have  been 
wrought  on  Sinners  in  an  Hour  or  two  :  They  w^nt  to  hear 
the  Gofpel,  poor,  lame,  blind,  fenfelefs  and  thoughtlefs  of 
God  and  Eternity  ,•  and  they  were  awakened,  convinced  of 
Sin  and  of  Righteoufnefs  ;  they  learnt  their  Ruin  and  their 
Recovery  at  once,  thro'  the  Atonement  and  Grace  of  Chriji : 
The  Poor  came  home  enriched  with  various  Graces ;  the  Blind 
fee  Wonders,  and  the  Lame  return  leaping  and  rejoicing  ia 
the  Hope  of  Glory.  This  gives  plain  Proof  of  a  divine  Doc- 
trine, and  a  divine  attending  Spirit  and  Power. 

'Tis  the  blefled  Spirit  of  God,  who  diftated  thefe  divine 
Truths  of  the  Gofpel,  that  accompanies  them  with  his  own 
Power  to  the  Minds  and  Confciences  of  thofe  who  hear  the 
Gofpel  preached,  and  by  his  own  Power  works  this  glorious 
Change  in  the  Hearts  and  Lives  of  Sinners  :  *Tis  through  the 
San^ification  of  the  Spirit,  and  the  Belief  of  the  Truths  that 
Sinners  are  called  by  the  GofpeU  to  the  obtaining  of  the  Glory  of 
our  Lordjefus  Chrift  ;  2  Their.ii.13,14.  Tis  by  the  preach- 
ing  of  this  Gofpel,  attended  with  this  Spirit,  that  the  For* 
nicators  and  Adulterers  become  chafte,  the  Thieves  and  Extor- 
tioners  are  made  honefl  and  jufl,  the  covetous  Earth-worms 
become  heavenly-minded,  the  Drunkards  are  turned  fober, 
and  thefe  Heirs  of  Hell  are  made  fit  to  inherit  the  Kingdom 
of  God.  The  Unclean  are  wa/Jjedy  the  Unholy  are  fan^ified, 
and  the  Guilty  jujlified  in  the  Name  of  the  Lord  Jefus,  and  by 
the  Spirit  of  our  God '^  i  Cor.  vi.  9, 10, 11.  'Tis  the  blefled  Spi- 
rit the  Comforter,  that  fpeaks  Peace  to  the  Confcience  of 
Believers,  through  the  atoning  Blood  of  Chrift ;  'tis  he  /beds 
abroad  the  Love  of  God  in  their  Hearts,  by  believing  this  Gof- 
pel, Rom.  V.  5.  and  'cis  he  that  fills  them  with  Love  to  God 
and  to  their  Neighbour,*  for  this  Love  is  the  Fruit  of  the  Spi- 
rit, Gal.  V.  22.  and  when  the  Spirit  of  God  fliines  upon  his 
own  Work  in  the  Soul  of  Man,  and  makes  this  glorious 
Change  appear  to  the  felf-examining  Chriftian,  'tis  a  noble 

Teftimony 


Serm.  HI.  tc  Christianity.  -jy 

1  cftimony  that  it  gives  to  the  Truth  and  Divinity  of  the 
Gofpel  of  Chrijl. 

IV.  This  Wicnefs  to  the  Truth  of  Chriftianity  is  certain 
and  infallible,  in  the  Nature  and  Reafon  of  Things  ;  and 
where  this  divine  Life  arifes  to  a  confiderable  Height,  it  gives 
a  full  Afllirance  to  the  Chriftian,  that  his  Religion  is  true. 
Eternal  Life  begun  in  the  Soul,  according  to  this  Defcription 
of  it,  cannot  rife  from  a  falfe  Do6lrine ;  it  mufl  proceed  from 
the  God  of  Truth,  who  himfelf  is  eternal  Life;  i  Joh.  v.  20. 
and  the  Original  and  Spring  of  it  to  all  his  happy  Creatures. 
If  it  were  poflible  that  any  other  Dodlrine  or  Religion  could 
work  fuch  an  inward  Witnefs  in  the  Hearts  of  Sinners  ,•  if 
it  were  poflible  that  any  meer  human  Gofpel  could  give  fuch 
a  Life  and  Happinefs  as  I  have  defcribed,  God  would  never 
have  appointed  his  own  divine  Gofpel  fuch  a  doubtful  Wit- 
nefs. But  I  may  fay,  God  will  never  fuffer  fo  divine  a 
Teftimony  to  belong  to  any  Religion  but  that  which  himfelf 
hath  revealed  ;  and  in  our  Day  it  can  belong  to  none  but  the 
Gofpel  of  our  Lord  ^efus  Chrijt,  If  falfe  Religions  could 
have  this  Witnefs,  could  work  this  eternal  Life  in  Sinners, 
we  could  hardly  ever  have  fufficient  Rules  to  judge  of  the 
true  Religion  by. 

Rejoice  then  ye  that  have  found  this  Witnefs  in  your  Souls, 
that  have  eternal  Life  begun  in  you;  feek  after  no  other  Way 
to  Heaven.  Be  not  drawn  afide  from  the  Truth,  but  be  fted- 
faft.  Ye  cannot  find  fuch  another  Do6trine  among  Men  ; 
ye  cannot  find  another  Religion  that  can  offer  fuch  Tefti- 
monies  as  this. 

It  is  then  a  convincing,  an  infallible  Witnefs  ;  fuch  a  new 
and  heavenly  Life  wrought  in  the  Heart  is  a  fure  Proof  that 
the  Doftrine  comes  from  God. 

V.  It  is  a  Jlrong  and  povjerful  Witnefs^  and  ever  ready  at 
Hand  to  baffle  the  mojl  learned  Sophifms,  and  the  boldefi  Tempta- 
tions. It  lies  fo  near,  and  is  always  at  Hand,  that  'tis  a  pre- 
fent  Shield  againfl  every  flying  Arrow  from  the  Camp  of 
Infidelity.  'Tis  an  Argument  drawn  from  Senfe  and  vital 
Experience,  and  it  effc-ftually  anfwers  all  the  fubtle  Cavils  of 
falfe  Reafoning.  Suppofe  a  crafty  Philofopher  (Iiould  pre- 
tend to  prove  that  Bread  is  not  wholefom,  that  Water  is  ufelefs 
to  allay  Third,  or  Wine  is  mere  Poifon  ;  I  may  boldly  maintain 
theWholefomnefs,  and  the  happy  Ufe  of  Bread,  Water,  and 
Wine  ,•  for  I  am  daily  nouriflied  by  this  Bread,  my  Third 
has  been  perpetually  quenched  by  Water,  and  I  have  often 

D  2  found 


^  The  Inward  Witness  Vol.  L 

found  and  felt  this  Wine  refrefli  me.  The  Quibbles  ofLo- 
gick,  againrt:  the  Senfe  and  Experience  of  a  true  Chriftian, 
are  but  as  Darts  of  Straw  and  Stubble  againft  the  Scales  of 
a  Leviathan. 

When  the  Greeks.,  who  feek  after  Learning,  fay  to  aChri- 
ilian,  ''  How  can  this  Gofpel  be  true  and  divine,  which  is 
"  ^o  plain  and  fimple  in  it  fejf,  which  was  preached  by  a 
Parcel  of  Fiihermen,  and  invented  by  a  Carpenter,  and 
his  Followers  that  publiflied  it  had  no  more  Learning  than 
he  7  How  is  it  polTible  fuch  a  Religion  {hould  be  from 
God,  that  hath  fo  much  of  unlearned  Simplicity  in  it  ?'* 
But  the  Chriftian  can  tell  them,  that  all  the  Wifdom  and 
Learning  of  the  Philofophers  could  never  do  fuch  Miracles 
as  this  Gofpel  has  done,  could  never  work  fuch  a  divine  Life 
and  Temper  in  my  Heart. 

When  the  Jeo^s  (hall  fay,  '^ How  can  this  be  the  MeJJiab? 
'^  for  the  MeJJiah,  the  Son  of  God,  mufl  be  a  great  King,  a 
*'  Governor  of  the  Earth,  muft  deliver  the  Je-ccs  from  their 
^*  Slavery,  mud  have  Power  over  all  the  Nations  ,*  how 
^'  could  this  be  the  MeJJiahy  that  was  crucified  among  his 
^^  Countrymen,  and  we,  with  our  Fellow-Citizens,  joined  to- 
<^  gether  to  put  him  to  Death,  and  he  lay  like  a  mere  Mor- 
^'  tal  in  his  Grave?  How  can  this  be  the  Saviour,  or  can  his 
*^  Religion  be  true  ?"  The  Chriftian,  that  is  called  of  God, 
and  has  found  the  Witnefs  in  himfelf,  makes  Anfwer,  He 
that  was  Fooliflinefs  to  the  Greeks,  and  a  Scandal  to  thej^e^jDS^ 
is  the  Wifdom  of  God,  and  the  Power  of  God  to  me.  I 
have  feen  my  Sins  nailed  to  the  Crofs  of  this  Redeemer  ,•  I 
have  found  a  Way  for  the  Pardon  of  all  my  Iniquities,  and 
the  Satisfaftion  of  my  Confcience,  ( which  was  before  full 
of  Anguifh)  in  and  from  the  Crofs  of  this  MeJJiah  ;  I  have 
found  Holinefs  wrought  in  my  Soul  by  the  Belief  of  this 
Gofpel ;  I  have  felt  fuch  Virtue  proceeding  from  this  Savi- 
our, that  I,  who  was  before  all  over  unclean  and  defiled,  am, 
in  fome  Degree,  made  holy  :  This  Gofpel  therefore  mud  be 
from  God,  and  this  is  the  MeJJiab  his  Son. 

When  the  Deijls  of  our  Age  fliall  objedl  and  fay,  *'  How 
"  can  ye  believe  fuch  a  Religion  to  be  divine,  that  is  deli- 
'^  vered  in  fo  poor  and  mean  a  Way,  as  the  Story  of  Cbri/i, 
^'  and  all  the  drange  Do6lrines  of  your  Gofpel  ?  How  can 
^'  the  Bible  be  the  Word  of  God  ?  Not  only  becaufe  there 
*^  are  fo  many  Obfcurities  and  mydical  Speeches  in  it ;  but 
'^  it  has  fo  many  weak  Things  in  it,  that  a  learned  Man  in 

*^  our 


SernWII.  to  CflRisTrANiTv.  37 

*'  our  Day  would  be  afliamed  to  write  it  ?  How  can  this 
''  Gofpcl  be  the  Revelation  of  God,  that  wants  fo  much  of 
''  the  Beauty  of  Oratory  and  ftrong  Reafoning,  which  the 
''  Wifdom  of  Man  pretends  to,  and  daily  performs  ?**  But 
the  Chrijtian  anfwers  :  *'  The  Gofpel,  that  is  contained 
*^  here,  mull  be  from  God  :  For  although  it  has  fo  much 
'^  human  Weaknefs  in  your  Eyes,  I  have  felt  a  divine 
*'  Power  attending  it,  it  hath  been  to  me  the  Power  of  God 
**  unto  Salvation.  Let  it  want  therefore  what  human  Orna- 
"  ments  it  will,  if  it  has  a  'divine  Efficacy  in  it,  I  am  fure  it 
"  is  from  above. 

Thus  whatfoever  Temptations  are  propofed  to  baffle  his 
Faith,  and  to  dagger  his  Belief  of  the  Do6lrine  of  Chriji, 
this  one  Inflance  of  its  Divinity  keeps  the  Believer  fleady : 
"  I  have  found  it  of  Efficacy  to  begin  eternal  Life  in  me, 
^'  therefore  I  know  it  is  from  God. 

But  as  to  this  Sort  of  Objections^  againil  the  Truth  and 
Divinity  of  our  Religion,  arifing  from  the  doubtful  or  dif- 
ficult Evidence  of  the  Books  of  Scripture,  we  may  fetch  a 
noble  Jnfvoer  from  the  experimental  Teflimony  of  which  I 
am  now  fpeaking  :  And  this  fhall  be  the  fixth  Property  of 
this  inward  Witnefs. 

VL  It  is  fuch  a  Witnefs  to  the  Truth  of  the  Chriflian  Re- 
ligion, as  does  not  depend  on  the  exact  Truth  of  Letters  and  Syl- 
lables, nor  on  the  critical  Knowledge  of  the  Copies  of  the  Bible, 
nor  on  this  old  Manufcript,  or  on  t'other  new  Tranjlation  : 
For  how  great  foever  the  Difference  may    be  between  the 
various  ancient  Copies  of  the   Books  of  Scripture,  or  the 
elder  or  later  Tranilacion  of  it,  either  in  Proteftant  or  Popifli 
Countries,*  yet  the  Subftance  of  Chriftianity  is  fo  fcattered 
through  all  the  New  Teftament,  and  eipeciallv  among  the 
Epiftles,  th?.t  every  Manufcript  and  every  Tranflation  has  e- 
nough  of  the  Gofpel  to  fave  Souls  by  it,  and  make  a  Man  a 
Chriflian  indeed.     How  full  of  Noife  and  Controverfy  has 
the  Chriflian  World  been,  efpecially  in  the  learned  Ages  of 
it,  in  order  to  adjuft  and  fettle  the  true  Books  of  Scripture, 
the  true  Verfes,  and  the  true  Reading  ?    How  many  doubt- 
ful Words  have  crept  into  fome  of  the  written  Copies  by 
the  Miftakes  of  Tranfcribers  ?    And  how  exceeding   harcf, 
if  not  impoffible,  is  it  in  many  Cafes   to  judge  which  was 
the  true  and  authentic  Word  or  Sentence  ?  But  the  humble 
and  fincerj  Chriflian  has  learned  i'o  much  of  the  fame  Go- 
fpel, in  which  all  Copies  agree,  as  has  renewed  his  finful 

D  3  Nature 


38  The  Inward  Witness  Vol.  T. 

Nature,  and  wrought  a  divine  Life  in  him,  and  therefore  he 
is  fure  the  Subflance  of  this  Gofpel  mud  be  from  God. 

Nay,  if  this  Property  of  the  inward  Witnefs  be  duly  con- 
fidered  a  hctle  farther  in  the  Nature  and  Attendants  of  it,  we 
fliall  find  chat  every  true  Chriftian  has  a  fufficienc  Argument 
and  Evidence  to  fupport  his  Faith,  without  being  able  to  prove 
the  Authority  of  any  of  the  Canonical  Huntings.  He  may  hold 
fad  his  Religion,  and  be  aflured  that  'tis  divine,  though  he 
cannot  bring  any  learned  Proof  that  the  Book  that  contains 
it  is  divine  too  ;  nay,  though  the  Book  it  felf  (hould  ever 
happen  to  be  loft  or  deftroyed  :  And  this  will  appear  with 
open  and  eafy  Conviftion,  by  asking  a  few  fuch  Qiieflions 
as  thefe  : 

Was  not  this  fame  Gofpel  preached  with  glorious  Succefs 
before  the  New  Teftament  was  written  ?  Were  not  thefe 
fame  Do6lrines  of  Salvacion  by  3^efus  Chrijlj  publiihed  to 
the  World  by  the  Miniftry  of  the  Apodles,  and  made  effec- 
tual to  convert  thoufands,  before  they  fet  themfelves  to  com- 
mit thefe  Do6lrine3  to  Writing  ?  And  had  not  every  fin- 
cere  Believer,  every  true  Convert,  this  bleffed  Witnefs  in 
himfelf,  that  Chridianity  was  from  God?  Eight  or  ten  Years 
had  pad  away,  after  the  Afcenfion  of  Chrid,  before  any  Pare 
of^theNew  Tedament  was  written,  (as  learned  Men  con- 
ceive) and  what  unknown  Mukitudes  of  Chridian  Converts 
were  born  again  by  the  Preaching  of  the  Word,  and  raifed 
to  a  divine  and  heavenly  Life,  long  e'er  this  Book  was  half 
finidiedor  known,  and  that  simong  Heathens  as  well  as^fu^j? 
And  though  the  Scriptures  of  the  Old  Tedament  might  pre- 
pare the  Minds  of  fome  of  thefe  to  receive  the  Gofpel  ; 
yet  we  have  Reafon  to  believe,  that  great  Numbers,  efpeci- 
ally  of  the  Gentile  World,  were  convinced  by  Miracles,  and 
Tongues,  and  fome,  perhaps,  by  mere  Narratives  and  Exhor- 
tations, and  became  holy  Believers  ;  each  of  them  the  Epif- 
tie  ofChrifi  written  in  the  Heart,  and  bearing  about  within 
them  a  noble  and  convincing  Proof  that  this  Religion  was 
divine,  and  that  without  a  written  Gofpel,  without  Epidles, 
and  without  a  Bible. 

Again,  In  the  fird  Ages  of  Chridianity,  for  feveral  hun- 
dred  Years  together,  how  few  among  the  common  People 
were  able  to  read?  How  few  could  get  thePofleflion  or  the 
Ufe  of  a  Bible,  when  all  facred  as  well  as  profane  Books  mud 
be  copied  by  Writing?  How  few  of  the  Populace  in  a  large 
Town  or  Citv,  could  obtain,  or  could  ufe  any  fmall  Part  of 

Scripture, 


Scrm.  III.  to  Christianity.  3p 

Scripture,  before  the  ylrt  of  rrinting  made  the  Word  of  God 
lb  common/'  And  yet  Millions  of  them  were  regenerated, 
fandtified,  and  faved  by  the  Miniftration  of  this  Gofpel.  I'he 
Sum,  and  Senfe,  and  Subftance  of  this  divine  Dodtrine,  com- 
municated to  tiie  Nations  in  various  Forms  of  Speech,  and  in 
different  Phraies,  made  adivinelmpreHlon  on  their  Minds, 
being  attended  by  the  Power  of  the  bleffed  Spirit;  and  while 
it  (lamped  its  own  facred  Image  on  their  Souls,  it  transform- 
ed their  Natures  into  Holy  and  Heavenly,  and  created  fo 
many  new  WitneiTes  to  the  Truth  of  the  Gofpel,  for  it  begun 
eternal  Life  in  them. 

Confider  then,  Chrillians,  and  be  convinced,  that  the  Gof- 
pel has  a  more  noble  inward  Witnefs  belonging  to  it,  than 
is  derived  from  Ink  and  Paper,  from  precife  Letters  and  Syl- 
lables :  And  though  God,  in  his  great  Wifdom  and  Goodnefs, 
faw  it  neceflary  that  the  New-Teftament  Ihould  be  written, 
to  preferve  thefe  holy  Do6lrines  uncorrruptcd  through  all 
Ages  ;  and  though  he  has  pleafed  to  appoint  the  written 
Word  to  be  the  invariable  and  authentick  Rule  of  our  Faith 
and  Pradice,  and  made  it  a  glorious  Inftrument  of  in(lru6ting 
Minifters  and  People  to  Salvation  in  all  thefe  later  Times  : 
Yet  Chnflianity  has  a  fecret  Witnefs  in  the  Hearts  of  Belie- 
vers, that  does  not  depend  on  their  Knowledge  and  Proof  of 
the  Authority  of  the  Scriptures,  nor  of  any  of  the  Contro- 
verfies  that  in  late  Ages  have  attended  the  leveral  Manufcript 
Copies,  and  different  Readings  and  Tranflations  of  the  Bible. 

Now  this  is  of  admirable  Ufeand  Importance  in  theChrif- 
tian  Life,  upon  feveral  Accounts :  As, 

(i.)  If  we  confider  how  few  poor  unlearned  Chriflians 
there  are,  who  are  capable  of  taking  in  the  Arguments  which 
are  neceffary  to  prove  the  divine  Authority  of  the  Sacred 
Writings  ;  and  few,  even  among  the  Learned,  can  well  ad- 
juil:  and  determine  many  of  the  different  Readings,  or  diffe- 
rent Tranflations  of  particular  Scriptures.  Now  a  wifcChrif- 
tian  does  not  build  his  Faith  and  Hope  merely  upon  any  one 
or  two  fingle  Texts,  but  upon  the  general  Scope,  Sum,  and 
Subflance  of  the  Gofpel,  the  great  Dodtrines  of  the  Satis- 
fadlion  for  Sin,  by  the  Blood  of  Chriji,  and  the  Renewal  of 
our  corrupt  Natures  by  the  holy  Spirit,  the  Neceffity  of  Faith 
in  Chrijl,  Repentance  of  Sin,  and  fincere  Holinefs,  in  order 
to  Salvation  and  heavenly  Glory  ;  and  by  thefe  he.  feels  a 
fpiritual  Life  of  Peace  and  Pjety. begun  in  him  :  And  here 
Jyes  his  Evidence  that  Chriflianity  is  divine,  and  that  thefe 

D  4  Dodrines 


40  The  Inward  Witness  Vol.  I. 

Doctrines  are  from  Heaven,  though  a  Text  or  two  may  be 
written  falfe  or  wrong  tranflared,  or  though  a  whole  Book  or 
two  may  be  hard  to  be  proved  authentick. 

The  Learned  well  know  what  need  there  is  of  turning  over 
the  Hiftories  of  ancient  Times,  cf  the  IVaditions  and  Wri- 
tings of  the  Fathers  and  Authors,  pious  and  profane;  what 
Need  of  critical  Skill  in  the  holy  Languages,  and  in  ancient 
Manufcripts ;  what  a  wide  Survey  of  various  Circumllances 
of  Fa6l,  Time,  Place,  Style,  Language,  i^c.  is  neceflary  to 
confirm  one  or  another  Book  or  Verfeof  theNewTeftament, 
and  to  anuver  the  Doubts  of  the  Scrupulous,  and  the  bold  Ob- 
jeftions  of  the  Infidel;  what  laborious  Reafonings  are  requi- 
^MQ  to  found  our  Faith  on  this  Bottom.  Now  how  few  of 
the  common  Rank  of  Chrillians,  whofe  Hearts  are  inlaid 
with  true  Faith  in  the  Son  of  God,  and  real  Flolinefs,  have 
Leifure,  Books,  Infi:ru61ions,  Advantages,  and  Judgment  fuf- 
ficient  to  make  a  thorough  Search  into  thefe  Matters,  and  to 
determine  upon  a  juft  View  of  Argument,  that  thefe  Books 
were  written  by  the  facred  Authors  whofe  Name  they  bear, 
and  that  thefe  Authors  were  under  an  immediate  Infpirati-on 
in  writing  them?  What  a  glorious  Advantage  is  it  then  to 
have  fuchan  infallible  Teftimony  to  the  Truth  of  theGofpel 
wrought  and  written  in  the  Heart  by  renewing  Grace,  as 
does  not  depend  on  this  laborious,  learned,  and  argumenta- 
tive Evidence  cf  the  divine  Authority  of  the  Bible,  or  of 
any  particular  Book  or  Verfe  of  it  ? 

(2.)  If  we  confider  what  bold  Aflaults  are  fometimes  made 
upon  the  Faith  of  the  unlearned  Chriflian,  by  theDeifls  and 
Unbelievers  of  our  AgQ^  by  difputing  againft  the  Authority 
of  the  Scripture,  by  ridiculing  the  flrange  Narratives  and 
fublime  Dodlrines  of  the  Bible,  by  fetting  the  feeming  Con- 
tradiftions  in  a  blafphemous  Light,  and  then  demanding, 
'^  How  can  you  prove,  or  how  can  you  believe,  that  this  Book 
"  is  the  Word  of  God,  or  that  the  Religion  it  teaches  is  di- 
*^  vine  ?"  Iia  fuch  an  Hour  of  Conteft,  how  happy  is  the 
Chriflian,  that  can  fay,  '^  Though  I  am  not  able  to  folve  all 
"  the  Difficulties  in  the  Bible,  nor  maintain  the  facred  Au- 
'*  thority  of  it  againft  the  Cavils  of  Wit  and  Learning  ,•  yet 
"^'  I  am  well  afRired  that  the  Doftrines  of  this  Book  are  fa- 
"  cred,  and  the  Authority  of  them  divine  :  For  when  I  heard 
**  and  received  them,  they  changed  my  Nature,  they  fub- 
^  dued  my  finful  Appetites,  they  made  a  new  Creature  of 
•'  me,  and  raifed  me  from  Death  to  Life  j    they  made  me 

f*  love 


Serm.  III.  to  Christianity.  4£ 

**  love  God  above  all  Things,  and  gave  me  the  lively  and 
*'  wcll-gmunJcd  Hope  ^f^ns  Love  :  Therefore  1  cannot 
'*  doubt  but  that  the  chief  Principles  of  this  Book  are  hea- 
**  venly  and  divine,  though  I  cannot  fo  well  prove  that  the 
u  very  Words  and  Syllables  of  it  are  ib  too,-  for 'tis  the  Senfe 
**  of  Scripture,  and  not  the  mere  Letters  of  ir,  on  whic'i  I 
*^  build  my  Hope. 

1  might  fay  yet  farther,  (3.)  This  inward  Witnefs  gives 
great  Support  in  Hours  of  Darknefs  and  Temptations  of  the 
Devil,  when  fuch  fudden  I'houghts  fliall  be  thrown  into  the 
Mind  even  of  a  learned  Chrillian  ;  ''  What  if  the  Scripture 
*'  ihould  not  be  divine  ?  What  if  this  Gofpel  and  t'oilitr 
*'  Epiftle  fliould  not  be  written  by  Infpiration  ?  Wliat  if 
''  thefe  Ihould  be  merely  the  Words  of  Men,  and  not  the 
*'  very  Word  of  God  ?"  The  Believer,  who  feels  a  renew- 
ed Nature,  and  a  divine  Life  working  within  him,  can  bold- 
ly repel  thefe  fiery  Darts  of  Satan^  with  fuch  a  Reply  as  this : 
"  Though  I  cannot  at  prefent  recolleft  all  the  Arguments 
*'  that  pi:ove  Matthew,  Mark,  and  Luke  to  be  divine  Hillori- 
*^  ans,  or  Peter  and  Paul  to  be  infpired  Writers  ;  yet  the 
"  Subflance  and  chief  Senfe  of  their  Gofpels,  and  their  Epif- 
*^  ties  muft  needs  be  divine,  and  God  is  the  Author  of  ir, 
'^  for  it  has  begun  the  fpiritual  and  eternal  Life  in  my  Soul ; 
*'  and  this  is  my  Witnefs  (or  rather  the  Witnefs  of  theSpi- 
^^  rit  of  God  within  me)  that  Chriji  is  the  Son  of  God,  the 
*«  Saviour  of  Sinners,  and  the  Religion  that  I  profefs  and 
*'  praftife  is  fafe  and  divine. 

And  tho'  there  are  many  and  fufficient  Arguments  drawn 
from  Criticifm,  Hiftory,  and  human  Learning,  to  prove  the 
lacred  Authority  of  the  Bible,  and  fuch  as  may  give  abundant 
Evidence  to  an  honefl  Enquirer,  and  fuHSatisfa6tion  that 'tis 
the  Word  of  God  ;  yet  this  is  the  chief  Evidence  that  the 
greateft  Part  of  Chriftians  can  ever  attain  of  the  divine  Ori- 
ginal of  the  holy  Scripture  it  felf,  as  well  as  the  Truth  of 
the  Doftrines  contained  in  it,  (viz.)  That  they  have  foimd 
fuch  a  holy  and  heavenly  Change  pafied  upon  them,  by  read- 
ing or  hearing  the  Propofitions,  the  Hiftories,  the  Promifes, 
the  Precepts,  and  the  Threatenings  of  this  Book:  And  thence 
they  are  wont  to  infer,  that  the  God  of  Truth  would  iiot 
attend  a  Book,  which  was  not  agreeable  to  his  Mind,  with 
fuch  glorious  Inftaaces  of  his  own  Power  and  Grace.  Tho* 
it  mud  be  flill  confeiTed,  that  this  Argument  is  much  ftronger, 
and  theEvidenee  brighter  for  the  general  Truth  of  Chriftianity, 

than 


4^  The  Inward  Witness  Vol.  I. 

than  it  can  pofTibly  be  for  the  facred  Authority;  of  any  one 
Verfe  or  Chapter  of  the  New  Tjij^^ment. 

I  have  dwelt  the  longer  on  this  fixth  Property  of  the  in- 
ward Witnefs,  becaufel  think  it  of  great  Importance  in  our 
x\gc^  which  has  taken  fo  many  Steps  towards  Heathenifm  and 
Infidelity  :  for  this  Argument  or  Evidence  will  defend  a 
Chrillian  in  the  Profeflion  of  his  Religion,  though  he  may 
Roi  have  Skill  enough  to  defend  his  Bible. 

\Thh  Sermon  may  he  divided  herey  if  it  he  too  long,'] 

Vir.  This  is  an  nniverfal  Witnefs  to  the  Truth  of  the  Gojpel; 
for  it  hehngs  to  every  true  Chrifiian,  The  weak  as  well  as  the 
jlrong,  enjoy  this  inward  Evidence  in  fome  Meafure  and  De- 
gree. This  is  an  Argument  of  fome  Force  and  Convidlion 
to  him,  who  is  but  young  in  Grace  and  Knowledge,  as  well 
as  to  him  that  has  made  high  Advances  in  the  Faith,  and  is 
grown  up  to  the  Stature  of  a  Man  in  Chrifi.  Though  it 
mull:  be  acj^nowledged,  that  where  Faith  and  Love,HoJmefs 
and  Peace  are  weak,  the  Evidence  of  this  Teftimony  is  weak 
alfo  ;  yet  it  may  fometimes  ftand  firm  and  ftrong,  and  fiiine 
bright  in  thofe  Chriftians,  whofe  intelledlual  Powers- are  but 
mean  and  low.  Some  Perfons  of  great  Holinefs  may  have 
but  little  natural  Parts,  poorUnderflandings,  a  mean  Educa- 
tion, and  can  fcarce  give  any  clear  rational  Account  of  the 
Things  of  this  World,  or  of  that  which  is  to  come  ;  and 
ihefe  enjoy  a  great  Degree  of  this  inward  Witnefs  to  the 
'I'ruth  of  Chriftianity,  that  a  divine  Life  is  begun  in  them, 
and  that  the  Gofpel  has  elFeftually  wrought  in  them  a  new 
Nature  ;  Thofe  great  and  precious  Promifes  of  the  Gofpel  hazing 
made  them  Partakers  of  the  divine  Nature^  they  are  fure  thofe 
Promifes  muffc  be  divine,  2  Pet.  i.  4.  &f  i  Cor.  i.  22,23.  ^^*^ 
many  PFife^  not  many  Mighty ^  not  many  Noble  are  called  ;  but 
God  hath  chofen  the  Poor,  and  the  JVeak,  and  foolifb  Things  of 
this  JVorld,  to  confound  the  Wife  and  the  Mighty  :  Nor  yet  hath 
he  cliofenor  called  one  of  them,  without  giving  themafuf- 
ficient  Witnefs  to  the  Truth  of  that  Gofpel,  by  and  to  which 
they  are  called.  Though  they  cannot  argue  for  the  Doc- 
trine of  Chrifl,  yet  they  find  Chrijl  dwelling  within  them  the 
Hope  of  Glory  ;  Col.  i.  27.  They  find  the  CharaSers  of 
Chrifl  copied  out  in  their  Hearts,  and  the  Life  of  Chrifi^  in 
Time  Meafure,  tranfcribed  in  their  Lives.  They  find  fome- 
iji:3g  of  facred  Influence  from  the  Gofpel  of  Chrifi,  which 

no 


Serm.  III.  to  Christianity.  43 

no  other  Do61rincs  can  pretencl  to  ;  therefore  though  ihey 
cannot  give  a  rational  Ai%)unt,  which  ihall  anfwer  all  the 
Cavils  of  Men,  wliy  they  believe  Chriflianity,  thro'  the  Weak- 
nefsof  their  Knowledge,  yet  their  Faith  in  Chrift  is  flrong; 
for  they  are  furethe  Do61rineis  Divine,  becaufe  of  thcfv.'ccc 
and  fan^lifying  Influence  ic  has  upon  them. 

How  condefcending  is  God  to  poor  Sinners,  to  give  fuch 
a  Religion  to  be  flived  by,  that  every  one  who  receives  it 
fhall  have  an  infallible  Witnefs  in  himfelf  of  the  IVuth  of 
it,  without  the  Learning  of  the  Schools,  and  the  Knowledge 
of  Tongues  !  Their  chief  Argument  for  it  is,  they  have 
divine  Holinefs,  and  divine  Peace. 

VIII.  This  inward  Witnefs  of  the  Truth  of  Chriflianity, 
is  or  jhould  he^  always  grO'U)i}7g  and  improving.  Thel'eftimony 
encreafes  as  the  divine  Life  encreafes  ;  the  greater  the  De- 
gree of  Holinefs  we  arrive  at,  the  more  are  we  cor.firmed 
in  the  Truth  of  Chriflianity,  theTedimony  grows  (Ironger, 
2  Ccr,  iii.  18.  You  find  that  Text  approves  of  what  I  have 
now  argued.  When  the  Apoftle  had  been  diflinguiihing  be- 
tween the  Religion  of  the  Law,  and  that  of  the  Gofpel  ; 
that  the  one  was  covered  with  a  Vail,  but  under  the  other 
this  Vail  was  taken  away.  fVe,  fays  he,  under  the  Gofpel, 
mtb  open  Face  heholdingy  as  in  a  Glafs^  the  Glory  of  the  Lord, 
we  are  changed  into  the  fame  Image  from  Glory  to  Glory.  We 
who  behold  the  Face  of  Chriil  Jefus  in  his  Gofpel,  we  who 
here  fee  a  God  reconciled  in  and  by  the  Death  of  his  Son, 
we  who  fee  the  Holinefs  of  Chrift  here  dcTcribed,  copied, 
and  exemplified,  we  are  changed  into  the  fame  Image.  The 
Image  of  Chrijl  is  tranfcribed  upon  our  Natures,  we  go  on 
from  one  Degree  of  it  to  another  ,*  ^-jje  are  changed  from 
Glory  to  Glory,  from  one  Degree  of  glorious  Holinefs  to  an- 
other :  Thereby  the  Gofpel  appears  to  have  a  fairer,  a 
'brighter,  and  a  ftronger  Evidence. 

Thence  it  comes  to  pafs,  that  when  Chriftians  have  grown 
to  a  good  Degree  of  Strength  in  Faith,  and  great  Meafures 
of  Holinefs  in  this  World,  all  the  Temptations  that 
they  meet  with  to  turn  them  afide  from  the  Do6lrines  of 
Chrifiy  are  efteemed  but  as  Straw  and  Stubble  ;  they  cannot 
move  nor  flir  them  from  the  Faith  that  is  in  Jefus,  becaufe 
the  Evidence  hath  grown  flrong  with  Years ,-  and  as  they 
have  attended  long  upon  the  Miniftrations  of  this  Gofpel, 
they  have  found  more  and  more  of  this  eternal  Life  wrought 
in  their  Hearts;  they  have  got  nearer  to  Heaven,  they  hate 

preffed 


44  Tl)e  Inward  Witness  Vol.  I. 

prefled  on  continually  towards  Pgrfedlion,  they  have  found 
fweet  Afllirance  of  the  Pardon  or^in  in  their  Confcience, 
and  diviner  Senfations  of  the  Love  of  God  communicated  to 
them,  and  their  own  Love  both  to  God  andManencreafing: 
they  have  found  their  Hearts  more  averfe  to  all  Iniquity, 
they  have  felt  themfelves  rifing  higher  and  higher  above  this 
World,  as  they  have  come  nearer  to  the  End  of  their  Days; 
and  a  holy  Contempt  of  this  World  has  grown  bolder;  they 
cake  greater  Delight  in  God,  and  more  guflful  Satisfadtion 
in  his  Worfliip,  and  in  his  Company  :  their  Zeal  for  his  Ho- 
nour is  warmer  and  flronger  ;  they  are  perpetually  employ- 
ing themfelv^es  in  Contrivances  for  the  Glory  of  God  among 
Men.  Thus  in  every  Part  of  this  fpiritual  Life  the  Tefti- 
mony  encreafes,  the  Evidence  grows  brighter,  as  eternal 
Life  advances  in  them. 

In  the  lafl  Place  :  As  *tis  a  growing  Witnefs,  fo  it  is  fiich 
a  one  as  never  can  be  utterly  loft ;  and  that  Character  of  it  is 
derived  from  the  very  Name,  for  it  is  eternal  Life.  Where 
it  is  once  wrought  in  the  Soul,  it  Ihall  be  everlafting,  it  (hall 
never  die.  The  Seed  of  God  abides  in  thofe  that  are  born  of 
Gody  I  John  iii.  9.  for  they  ^lvq  born  not- of  corruptible  Seed,  but 
of  incorruptible,  even  the  Word  of  God,  'xhich  lives  and  abides 
for  every  1  Pet.  i.  23.  His  Gofpel,  which  is  an  everlafting 
Gofpel,  continues  that  heavenly  Work  in  the  Soul,  which 
that  Gofpel  did  firfl:  begin. 

It  may  be  darkened  indeed,  it  maybe  hidden  for  aSeafon; 
fometimes  the  violent  Temptations  of  the  Evil-one,may,as 
it  were,  ftop  the  Mouth  of  this  divine  Witnefs;  and  fome- 
times defiling  Lufts  rifing  upon  the  Face  of  the  Soul,  may 
darken  thefe  Evidences,  but  can  never  entirely  blot  them 
our.  Eternal  Life  mufl  abide  for  ever,  according  to  the 
Name  and  Nature  of  it.  Tho'  the  Evidence  for  a  Seafon 
may, be  obfcure,  and  may  feem  to  be  filenc  thro'  the  Power 
of  Iniquity,  and  the  Strength  of  Temptation ;  yet  this  Life 
v/ill  refume  its  A6livity,  and  difcovef  itfelf,  becaufe  its  Na- 
ture is  eternal.  'Tis  Chri/i  Jefiis  living  in  the  Soul  by  the 
Power  of  his  own  Spirit  ;  Chri[t  Jefus,  who  is  the  eternal 
Principle  of  Life,  and  his  Spirit,  which  is  the  eternal  Spirit; 
and  where  he  hath  begun  to  dwell,  he  fhall  for  ever 
inhabit. 

This  Evidence  (hall  continue  to  all  Eternity,  and  fhall  give 
many  a  fweet  Refle6tion  to  the  Saints  in  Heaven.  "  I  feel 
"  now  (fays  every  Saint  there)  that  this  was  a  true  Gofpel 

«'  I 


Serm.  III.  to  Christianity.  4j 

*'  I  truflcd  in,  in  the  Days  of  my  Flcfli ;  and  this  Reh'gion 
<'  was  divine,  for  it  hach  raifed  me  to  thefe  Manfions  of 
*'  BIcfTednefs.  I  feel  now  it  was  a  Do^lrine  came  down  from 
**  Heaven,  and  that  Chrijl  Jejus  was  not  an  Impoftor,  but 
<*  the  Son  of  God  indeed,  for  he  has  brought  me  to  his  Fa- 
*^  ther's  Houfe  by  this  Do6lrine  ,*  he  hath  feated  me  upcn 
*'  his  own  Throne^  even  as  he  is  feated  upon  the  Throne  of  his 
'  Father  :  He  hath  made  me  an  Overcovier  by  believing  this 
*'  Do6lrine,  even  as  he  hiwfelf  has  overcome.'*  Eternal  Life 
it  felf,  in  the  Perfe^lion  of  it  in  the  future  World,  fhall  be 
a  Handing  and  everlafling  Evidence  of  the  Truth  of  the 
Gofpel. 

I  will  now  endeavour  to  draw  fome  few  Inferences  or  Re- 
marks from  the  Difcourfe,  and  then  conclude. 

I.  The  firfl  Remark  is  very  obvious,  Hoiv glorious  is  the  Gof- 
pel of  o:ir  Lord!  How  preferable  to  all  other  Religions !  Thofe 
which  Men  have  invented,  are  not  to  come  into  Competi- 
tion with  it;  let  none  of  them  be  named.  Even  that  Reli- 
gion which  God  himfelf  invented,  the  Religion  of  they^iuj-, 
had  not  fuch  honourable  Chara6ters  belonging  to  it,  as  this 
of  our  Saviour  hath.  Many  Expreffions  that  are  ufedinthe 
Epiftles  of  St.  Paiily  to  fiiow  the  Superiority  of  the  Gofpel 
above  the  Law,  are  fuch  as  give  ic  an  mfinite  Advantage  and 
Preference  ;  As  in  Poinc  of  Glory  fo  in  Point  of  Evidence 
too.  One  was  the  Letter,  the  other  is  the  Spirit  ;  one  was 
the  MiniJIration  of  Condemnation y  the  other  of  Salvation  ;  one 
the  MiniJIration  of  Death  y  the  oihtr  of  Life  :  and  as  Life,  fpi- 
ritual  or  eternal  Life,  is  reprefented  as  the  pecuHar  EiFe6l 
and  Prerogative  of  the  Gofpel,  fo  it  carries  more  Light  of 
Evidence  with  it  to  confirm  its  heavenly  Original;  it  brings 
the  believing  Soul  much  nearer  to  Heaven. 

Th^je-'joipo  Religion  inftituted  by  Mo/fj,  although,  by  the 
accompanying  Power  of  the  Spirit  of  God,  ic  wrought  effec- 
tually in  the  Hearts  of  thofe  that  fincerely  received  it,  and 
changed  their  Natures  in  a  faving  Manner  ;  yet  the  Bright- 
nefs  and  Glory  of  this  Sort  of  Evidence  that  belonged  to  that 
Religion,  was  derived  from  the  Gofpel,  which  was  hidden 
under  the  Types  of  it  ;  nor  could  it  be  fuppofed  to  have 
equal  Brightnefs  or  Force  with  the  Gofpel  it  felf,  when 
unvailed,  and  (hining  in  open  Light  ;  as  I  have  fliewn  in 
the  fecond  Difcourfe. 

The  Je'j:.Sy  when  they  had  offered  all  their  Sacrifices  for 
the  Hope  of  the  Pardon  of  their  Sins,  and  looked  as  far  as 

they 


\ 


4.5  The  Inward  Witness  Vol.  I. 

they  could  look  through  the  Smoke  and  Shadows,  to  fee  the 
MeJJiab  at  a  Diftance,  could  never  have  their  Confciences 
fo  fweetly  releafed  from  Fears  and  the  Senfe  of  Guilt,  as 
Chriftians,  under  the  Gofpel,  may  enjoy  through  the  Blood 
ofChriJi:  never  had  they  fo  much  Communion  with  God  in 
Love,  as  fince  'tis  manifefled  by  Chrijl  Jefus,  the  Son  of  his 
Love,  that  came  from  his  Bofom.  Never  were  they  raifed 
fo  high  above  the  World,  nor  could  any  of  the  Je'ws  be  fo 
refined  in  their  Hopes  and  Joys,  and  exult  in  the  View  of 
heavenly  Glories  as  a  Chriftian  may  be,  and  do,  fince  the 
Vail  is  withdrawn,  and  Ufe  and  Immortality  are  brought  to 
Light  by  the  Go/pel,  2  Tim.  i.  10.  Never  could  they  triumph 
over  all  the  Terrors  of  Death,  and  the  Horror  and  Darknefs 
of  the  Grave,  as  St.  Paul  the  Chriftian  often  does,  and  teaches 
his  Fellow  Saints  the  fame  triumphal  Song,  i  Cor.  xv.  54, 
Ij'c.  I  grant  that  a  fingle  Perfon  or  two  like  David,  might 
now  aad  then,  by  the  Spirit  of  Rapture  and  Prophecy,  be 
borne  far  above  that  Difpenfation  it  felf,  and  might  have  no- 
ble Views  and  Joys  :  but  the  whole  Church,  under  that 
State,  had  but  darker  Apprehenfions  of  Things  above  this 
Life,  and  beyond  Death  ;  their  fpiricual  Things  were  fo  much 
mingled  and  interwoven  with  a  worldly  Difpenfation,  and 
their  Sanctuary  it  felf  called  a  Worldly  San^uary.  So  much 
Carnality  entered  into  the  Scheme  of  their  Conffcirution,  that 
they  could  not  be  raifed  fo  high  above  this  World,  and  the 
Things  of  this  Life,  as  Chriflians  under  the  Gofpel  ;  they 
could  never  have  fuch  a  Senfe  of  Forgiving- Grace,  nor  fo 
fweet  a  Satisfa6lion  in  drawing  near  to  God  as  Chriftians  now 
have  ,*  nor  were  they  fo  exprefly  commanded,  nor  could, 
nor  did  they  fo  glorioufly  praftife  the  Duties  of  Love  and 
Forgivenefs  to  Men,  as  the  Chriftian  Religion  requires,  and 
works  in  the  Hearts  of  fincere  Believers. 

2d  Remark.  You  learn  here  an  excellent  Rule  for  Self -Ex- 
amination^  "iohcther  you  have  true  Faith  or  no.  If  you  have,  it 
will  be  accompanied  with  this  Evidence  ,*  for  this  eternal 
Life  begun  in  the  Soul  does  not  merely  prove  that  Chrifli- 
anity  is  a  true  Dc6lrine,  but  it  proves  alfo  that  the  Faith  of 
that  Perfon  is  true,  where  this  eternal  Life  is  begun.  This 
is  mentioned  in  the  foregoing  Sermon,  therefore  I  fhali  pafs 
it  over  briefly.  The  Apoflle  afTerts  this  fufficiently,  ver,  13. 
Tbefe  Things  have  I  irritten  to  you  ^ivho  believe  in  the  Name  of 
the  Son  cf  God,  that  ye  may  know  ye  have  eternal  Life.  The 
Duties  of  Morality,  both  of  the  firlt  and  fecond  Table,  will 

be 


Serm.  III.  to  Christianity.  47 

be  written  upon  the  Mearr,  and  will,  in  fome  Degree,  be  prac- 
tifcd  in  the  Life,  where  the  Golpel  is  written  in  the  ilearr, 
and  where  Chriftianity  is  wrought  in  its  Power  in  the  Soul. 
But  on  the  other  Iland,thore  who  negledl  the  Duties  of  the 
firil:  Table,  or  indulge  themfelves  in  a  very  carelefs  Perfor- 
mance of  them;  thofe  who  pafs  by  the  Duties  of  thefecond 
'J'able,  and  thofe  reJative  Engagements  which  they  lye  under 
to  their  Neighbour  by  the  Law  of  God,  can  never  have  the 
Evidence  within  themfelves,  neither  of  the  Truth  of  Chrif- 
tianity,  nor  of  the  Truth  of  their  own  Faith  :  They  maybe 
Heathen:^  they  may  be  Heroes^  ihQy  m^yht  Phi lofopherSy  th^y 
may  be  any  Thing  but  Chriftians. 

3^.  Remark,  Learn  the  true  Method  of  confirming  your  Souls 
in  the  Chrijtian  Faith  :  Seek  daily  greater  Degrees  of  this  di- 
vine Life  wrought  in  you.  This  Advice  is  alfo  hinted  by  the 
y^pollle  J'ohn.in  the  13th  ver.  I  have  written  thefe  Things  to 
you  concerning  the  Witnefs  of  Chriftianity,  that  confifts  in 
having  eternal  Life  begun  in  you,  not  only  that  yemayknovj 
ye  have  it,  but  that  ye  may  go  on  to  believe  on  the  Name  of  the 
Son  of  God.  We  have  Need  in  our  Day  to  be  well  feafoned 
with  Arguments  againfl:  the  Dangers  of  the  Times,  and  Temp- 
tations of  the  Age  in  which  we  dwell.  Chrirtianity  begins 
to  be  a  Stumbling-Blnck,  and  the  Do61rine  of  the  Gofpel  is 
called  Folly;  i*  is  reproached  to  a  very  great  and  fhameful 
Degree,  in  a  Nation,  which  in  Publick  profefTes  Chriftianity. 
When  we  therefore  fhall  be  attacked  with  Arguments  to 
baffle  our  Faith,  and  when  theW^ind  of  falfe  Do6trine  fliall 
grow  ftrong,  and  fliall  carry  away  many  ,*  how  (hall  we  be 
able  to  (land  our  Ground  and  hold  fafl:  our  Faith  in  Chrifl,i^ 
we  have  not  this  inward  W^itnefs,  the  Beginnings  of  eternal 
Life  ?  Therefore  it  is  that  fo  many  Chnftians  waver  and 
are  led  away,fometimes  to  this  new  Do6lrine,  fometimesto 
another,  becaufe  they  feel  fo  little  of  the  Efflcacy  and  Power 
of  the  Gofpel  in  their  Hearts,  fo  very  little  of  Holinefs  and 
eternal  Life  within  them. 

If  you  cannot  argue  for  the  Gofpel  with  Learning,  nor 
from  Experience,  what  will  ye  do  in  an  Hour  of  Temptation  ? 
For  the  moft  Part,  Chriftians  are  too  little  bred  up  to  thofe 
Methods  of  Knowledge,  whereby  they  might  be  capable  of 
giving  large,  and  rational,  and  fatisfaftory  Anfwers  to  thofe 
that  may  fet  themfelves  to  oppofe  the  Truth  and  Progrefs 
of  the  Gofpel.  W^hat  will  you  do  in  the  Darknefs  of  fuch 
a  Temptation,  when  thofe  that  are  learned  and  ingenious 

lluit 


!  1 


48  The  InwaPvD  Witness  Vol.  I. 

(hall  attack  your  Faith,  and  fay,  "  Why  do  you  believe  in 
*^  y^///^  V  If  you  have  this  Anfwer  ready  at  Hand,  *'  I  have 
*^  jound  the  Efficacy  and  Power  of  the  Gofpel  on  my  Heart;" 
this  will  be  fufficient  to  anfwer  all  their  Cavils.  It  was  one 
Way  whereby  Chriftianity  was  confirmed  in  the  Hearts  of 
the  Martyrs  of  old,  and  whereby  they  were  enabled  to  bear 
up  againft  all  Oppofitions,  becaufe  they  found  fuch  a  divine 
Efficacy  attending  the  Gofpel,  fuch  anew  and  heavenly  Life 
wrought  in  them,  as  enabled  them  to  go  thro' great  Harfliips 
for  the  Sake  of  Cbriji,     But  this  leads  me  to 

4.  The  fourth  Remark,  (viz.)  If  there  be  this  inward  Evi- 
dence belonging  to  the  Gofpel,  and  thofe  that  truly  believe, 
then  you  have  a  ftrong  Encouragement  to  profefs  Chrijlianlty 
zmder  the  greatefi  Perfecutions.  It  will  bear  you  out,  it  carries 
its  own  Evidence  with  it  ;  Chriftianity  in  the  Heart  will  give 
Courage  againfl  Temptation.  Think  it  not  firange  concerning 
the  fiery  Trials  fays  theApoflle  Feter^  for  in  fuch  a  fiery  Trial 
the  Gofpel  hath  fecured  Thoufands  ;  therefore,  fays  St.  Ptjw/, 
tho*  I  meet  with  Reproaches  wherefoever  I  go,  tho'  Bonds 
and  Imprifonments  awaic  me,  and  Death  itfelF,  Afts  xx.  yet 
I  am  not  afoamed  of  the  Gofpel  of  Chrift^  Rom.  i.  16.  for  it  is 
the  Power  of  God  to  Salvation,  to  everyone  that  believes.  Which 
is  but  the  Senfe  of  my  Text  in  other  Word?.  Every  one 
that  believes  it  in  Truth,  hath  thisEvidence  in  himfelf,  even 
eternal  Life  :  Therefore  I  count  not  my  Life  dear  to  me,  &:c. 
for  the  Gofpel  will  bear  me  out  in  my  Profelfion  of  ir^  in 
my  Publication  of  it,  and  in  my  Suffering  f  jr  ir.  Ihis  is  the 
Way  we  ilialJ  learn  to  refifl  unto  Blood,  and  feal  the  Truth 
of  this  Gofpel  with  our  mortal  Lives,  if  we  have  the  Seal  of 
this  Truth  abiding  in  our  Souls. 

Sth  Remark,  As  from  this  Do6lrine  you  have  {Irong  En- 
couragement to  profefs  Chriflianity,  fo  you  are  here  taught 
the  heji  Way  to  honour  the  Gofpel,  and  to  propagate  the  Chrifiian 
Religion  in  the  World,  Make  this  inward  divine  Teftimony 
appear  to  the  World  ;  let  the  eternal  Life  that  is  wrought 
in  your  Soul?,  by  this  Gofpel,  exprefs  it  felf  in  all  your  l-ui:- 
ward  Behaviour  amongft  Men.  Thus  the  primitive  Chrifti- 
ans  did,  and  ic  was  their  Work  to  propagate  the  Faith  of 
Chnft  this  Way.  The  Gentiles  and  Unbelievers  were  won 
by  their  Converfation,  i  Pet.  iii.  i.  Thus  the  Apoftles  did 
who  were  as  fo  many  Captains  and  Officers  in  the  Armv  of 
Chriflians  going  before  the  Camp,  and  making  W-ar  againft  all 
the  Idolatry  of  the  Heathens.     I'hey  made  that  eterja^l  Life 

which 


Scim.  III.  to  Christianity.  49 

which  was  wrought  in  their  Souls  appear  publickly,  and  dif- 
covcr  it  lelf  unto  Men,  and  hereby  the  Goipel  gained  Vidory 
and  Triumph  wherefoever  it  went.  When  thofe  who  were  ig- 
norant of  Faith  and  its  Power,  came  into  the  Aflcmblies  of 
Chriftians,  and  found  the  Gofpel  to  be  a  Do6lrine  of  fuch  di- 
vine Attendants,  it  convinced  their  Confciences,  and  changed 
many  of  them  into  new  Creatures ;  they  fell  dozvn,  and  confef- 
fed  that  there  is  a  God  among  the  Chriftians  of  a  Truth.  When 
they  fee  your  Converfation,  when  they  behold  your  Faith  and 
holy  Fear,  your  Zeal  for  God,  your  Delight  in  his  Worfhip, 
your  Gentlenefs,  your  Meeknefs,  Kindnefs,  and  Goodnefs  to- 
wards youc  Fellow-Creatures,  your  Defire  of  the  Salvation  of 
Men,  and  Readinefs  to  deny  yourlelves  for  their  Good  -,  when 
the  Heathens  know  and  behold  this,  they  fliall  be  won  (  fays 
the  Apoftle)  by  fuch  a  Converfation  as  this  is,  to  the  Belief  of 
the  fame  Dodlrine,  and  Pradlice  of  the  fame  Duties. 

O  what  unknown  Millions  of  Arguments  would  fupport  and 
adorn  the  Dodlrine  of  Chrifl,  if  every  ProfefTor  of  it  had  this 
inward  Teftimony  working  powerfully  in  the  Soul,  and  break- 
ing forth  in  the  Life  !  How  effcdually  would  it  filence  the 
moft  impudent  Objedlors !  When  they  fhall  put  that  Queflion 
to  you,  "  What  do  you  more  than  others?"  You  would  make 
it  appear  in  your  Lives,  that  the  Gofpel  is  true  and  divine,  by 
chalJenging  all  thQ  Philofophers,  and  all  the  Priefts  and  Devo- 
tees of  other  Religions,  to  fhew  fuch  Men  and  Women  as 
Chriftians  are  :  fuch  Hufbands  and  Wives,  fuch  Parents  and 
Children,  fuch  Matters  and  Servants,  fuch  Lovers  of  God  and 
Man.  O  how  happy  would  it  be  for  the  Chriftian  Name 
and  Intereft  in  the  World,  if  thofe  who  profefs  the  Gofpel 
of  Chrift,  could  make  a  bold  and  univerfal  Challenge  upon 
this  Head !  Or  when  the  Deifls  fhall  infult  and  fay  to  a  Believer, 
What  is  Jefus  of  Nazareth  more  than  another  Man,  that  you 
Jove  and  adore  him  fo.''  Or  in  the  Language  of  the  carnal  Jews^ 
Wljat  is  thy  Beloved  more  than  another  Beloved.,  that  thou  makeft 
fo  much  ado  about  him  ?  The  Difcovery  of  Chrift  reigning  in 
the  Soul  by  his  renewing  Grace,  will  be  a  fufficient  Evidence 
that  he  is  the  Son  of  God,  that  his  Charafler  and  his  Perfon  are 
divine,  and  his  MilTion  is  from  above  •,  that  he  is  the  chiefeft  of 
ten  Thoufands,  and  altogether  lovely. 

It  is  worth  While  for  us  now  to  take  a  Survey  of  our  felves, 
to  look  back  upon  our  Lives,  and  afk,  "  What  Teflimonies 
"  have  we  given  to  the  Glory  of  this  Gofpel,  and  to  the  Truth 

E  of 


^o  7be  Inward  Witness  Vol.  I. 

**  of  the  Religion  of  Chrift  ?  Have  we  not  fometimes  rather 
**  been  Scandals  to  Chriftianity  ?  Have  not  our  Pradlices  been 
''  Blots  inilead  of  Evidenrfs,  and  Difcouragements  to  the  Un- 
"  believer  inftead  of  Allurements  ?  Have  we  not  fometimes 
*'  laid  Stumbling-blocks  in  the  Way  of  thofe  that  have  had  the 
"  Look  of  an  Eye,  and  fome  Tendency  of  Heart  towards  it?'* 
This  will  be  an  awakening  Thought,  and  painful  toConfcience 
in  the  Review. 

Have  we  not  much  Reafon  to  mourn  that  there  are  fome 
among  us  who  walk  as  Enemies  of  the  Crofe  of  Chrift  ?  PbiL 
iii.  1 8.  I  would  have  you,  fays  the  Apoftle,  he  Followers  of 
tne^  walk  as  I  walk^  as  you  have  me  for  an  Example^  I  would 
have  you  walk  as  thofe  who  have  eternal  Life  begun  in  them, 
that  you  may  be  Honours  to  the  Gofpel.  But  there  are  many 
who  walk^  of  whom  I  have  told  you  often^  and  now  tell  you  even 
weepings  they  are  Enemies  of  the  Crofsy  and  Diflionours  to  the 
Gofpel,  inftead  of  Evidences  of  the  Truth  of  it  •,  their  End 
is  DeJlru£iiony  their  God  is  their  Belly ^  and  their  Glory  is  in  their 
Shame :  whereas  our  Converfation  is  in  Heaven^  whence  we  expe^ 
Jefus  the  Saviour.  We  who  are  here  upon  Earth,  and  have 
believed  the  Gofpel  of  Chrift,  we  fhould  live  as  though  we  had 
Part  of  our  felves  in  Heaven  already,  our  Converfation  fliould 
be  fo  holy  and  divine.  Eternal  Life  begun  in  our  Hearts, 
Ihould  break  out  and  difclofe  it  felf,and  ihine  bright  among  the 
Perfons  we  converfe  with.  O  !  how  much  is  the  Propagation 
of  the  Gofpel  obftruded,  how  much  the  Honour  of  our  Lord 
Jefus  Chrift  obfcured,  and  how  much  the  Good  of  Souls  pre- 
vented and  hindered  by  thofe  that  difcover  not  this  eternal  Life, 
this  facred  Witnefi,  in  the  Holinefs  of  Heart  and  Pradice  ! 
But,  Beloved  we  hope  better  Things  of  you,  and  Things  that  ac- 
company Salvation^  thd*  we  thus  fpeak  ;  and  yet  we  muft  fpeak 
thus,  with  a  facred  Jealoufy  for  the  Glory  and  Evidence  of  this 
Gofpel,  with  a  warm  Concern  for  the  Peace  and  Welfare  of 
your  Souls,  and  with  holy  Zeal  for  the  Converfion  of  the  un- 
believing World  to  the  Faith  of  God  our  Saviour. 


SERMON 


(  5«   ) 

SERMON     IV. 

Flefli    and   Spirit  ;  e?r,   the  Principles    of 
Sin    and    Holinefs. 


Rom.  viii.  i. 
'WTjo  walk  not  after  the  Flejh^  but  after  the  Spirit. 


WHEN  we  ufe  the  Words  Flejh  and  Spirit^  in  their  li- 
teral and  proper  Senfe,  all  Men  know  what  we  mean 
by  them  :  Flejh  generally  fignifies  the  Animal  Nature  ; 
that  is,  the  Body  and  Blood,  ^c.  and  Spirit  means  an  Intelli- 
gent Nature  that  has  Underflanding  and  Will.  When  thefe 
are  attributed  to  Man,  they  are  but  other  Names  to  exprefs 
thofe  two  diftindt  Beings,  the  Body  and  Soul,  that  make  up 
human  Nature. 

But  thefe  Words  are  often  in  Scripture  ufed  metaphorically^ 
and  that  in  various  Senfes  -,  yet  the  Metaphor,  as  it  (lands  in 
my  Text,  hath  fuchjuftnefs  and  Propriety  in  it,  that  the  Senfe 
of  it  is  not  very  difficult  to  be  traced,  being  happily  and  nearly 
derived  from  the  proper  and  literal  Meaning. 

'Tis  plain  that  St.  Paul  ufes  this  Expreffion  of  walking  after 
the  Flefh^  to  fignify  a  Courfe  of  Sin  •,  and  by  walking  after  the 
Spirity  he  defcribes  a  Courfe  of  Holinefs.  This  is  the  Charac- 
ter of  fuch  as  believe  in  Chrift^  and  to  whom  belongs  no  Con- 
demnation,  that  they  walk  not  after  the  Flefh.,  but  after  the  Spi- 
rit ;  they  live  not  in  a  Courfe  of  Sin,  nor  according  to  finful 
Principles,  but  follow  the  Principles  of  Holinefs  that  are  wrought 
in  them. 

Thus  the  Word  Fle/h  fignifies,  and  includes  all  the  Principles 
and  Springs  of  Sin  that  are  jound  in  Man^  whether  they  have 
their  immediate  and  diftind  Refidence  in  the  Body  or  in  the 
Soul.  The  Word  Spirit  fignifies  and  includes  all  the  Principles 
of  Holinefs  that  are  wrought  in  any  Perfon^  whether  immediately 
refiding  in  Soul  or  Body.  And  among  the  many  Places  of 
Scripture  where  they  are  fo  ufed,  thofe  Words  of  our  Lord  him- 

E  2  id{ 


52  ^he  Principles  of  Vol.  I. 

felf  to  Nicodemus^  John  iii.  6.  feem  to  make  this  moft  evident : 
JVhat  is  horn  of  the  Flefh  is  Flefh^  and  what  is  horn  of  the  Spirit 
is  Spirit  -,  by  which  he  means  to  afiert,  That  what  comes  by 
natural  Generation  tends  towards  Sin,  and  what  is  derived  from 
the  Operation  of  the  Spirit  of  God  leads  to  Holinefs.  Or, 
more  plainly  thus  i  All  the  Principles  of  Sin  fpring  from  mere 
Nature,  as  derived  from  our  Parents,  and  are  called  Fkjh  ;  and 
on  the  contrary^  all  the  Principles  of  Holinefs  fpring  from  the 
Spirit  of  God,  and  are  called  Spirit  •,  and  thence  his  Argument 
derives  the  Necefftty  of  heing  horn  again^  or  born  from  above. 
In  the  nrft  Part  of  thefe  two  Sentences,  Flefh  and  Spirit  are  ta- 
ken literally  for  the  Flefh  of  Man^  and  the  Spirit  of  God,  In  the 
latter  End  of  the  Sentences,  Flefh  and  Spirit  muft  be  takea . 
figuratively,  for  the  Principles  of  Sin,  and  the  Principles  of 
Holinefs. 

Now  fince  the  Apoflle  frequently  ufes  the  Terms  Flefh  and 
Spirit  in  the  fame  Senfe  which  his  Lord  and  Mafter  put  on 
them,  and  talks  often  on  this  Subjedt  ;  I  fliall  fpend  this  Dif- 
courfe  in  fhewing  the  Grounds  of  this  Figure  of  Speech  in  my 
Text,  and  in  giving  a  full  Explication  and  Improvement  of  ic 
in  the  following  Manner, 

I.  I  fhall  offer  fome  Reafons  why  SiUy  and  the  Principles  of 
it,  are  reprefented  hy  the  Flefh. 

II.  I  fhall  likewife  propofe  /^^  Reafons  why  the  Principles  of 
Holinefs  are  expreffed  hy  the  Term  Spirit.     And, 

III.  Draw  fome  ufeful  Remarks  from  the  whole,. 

Firft,  Let  me  ihew  why  Sin  is  reprefented  by  Flefh  fo  often 
in  Scripture  •,  and  I  give  thefe  Reafons  for  it  : 

\fl,  ^tQ2ixxk  fiefhly  or  fenfthleOhje5ls,are  the  chief  Dehght  and 
Aim  of  Sinners.  They  purfue  them,  and  they  rejoice  in  them, 
and  thefe  lead  away  the  Soul  from  God  to  Sin.  ^Tis  the  great 
Bufinefs  of  Sinners  to  fulfil  the  Lujis  of  the  Flefh,  and  make 
Provifton  for  it.  This  is  their  Character  in  St.  PauV%  Writings, 
to  gratify  the  Appetites  of  the  Body,  to  provide  for  the  De- 
fires  of  their  animal  Natures,  Eating  and  Drinking,  and  Lux- 
ury, and  Lufls  of  the  Flefh,  are  the  Cares  of  moft  unregeneratC; 
Men.  The  Lufl  of  the  Eye,  and  the  Gayeties  of  Life,  Gold 
and  Silver,  Pomp  and  Equipage,  a  fine  Houfe,  a  gay  Appear^ 
ance  in  the  World,  gaudy  Clothing  and  glittering  Ornaments, 
of  the  Body,  great  Splendor  in  the  Eyes  of  Men  \  thefe  are- 

the 


5>crm.  IV.  Sin  cDid  Holiness.  r^-^ 

the  Idols,  the  Gods  of  Sinners ;  ard  tlicy  arc  the  Temptations 
of  the  Saints  too.  I'hc  Things  that  relate  to  the  Flcfli,  and 
the  Enjoyments  of  this  fenfible  and  prefcnt  Life,  are  the  Ob- 
jeds  of  finfiil  Appetites,  or  of  lawful  Appetite  in  a  finfui 
Degree  •,  and  therefore  Sin  is  called  FleJJj. 

Wdly.  Sin  is  alio  called  FleJJj^  becanfe  Uis  communicated  and 
propagated  to  us  by  the  Parents  of  our  PleJJo.  It  is  by  ourFlefh 
that  we  are  a-kin  to  Adam^  the  firil  great  Sinner,  and  derive  a 
corrupted  Nature  from  him  •,  from  this  original  Taint  we  derive 
Iniquity,  as  a  polluted  Stream  from  an  unclean  Fountain  ^  he 
is  the  Father  of  a  finful  Pofterity. 

Our  Spirits  indeed  are  formed  immediately  by  God,  but  be- 
ing united  to  thefe  Bodies  that  come  from  Adam  by  the  Laws  of 
Creation,  we  become  the  Children  of  Adam^-awd.  foare  Parta- 
kers of  his  finful  Nature.  How  this  is  done,  we  may  learn 
from  other  Difcourfes  :  'tis  enough  here  to  fay,  that  irregular 
Humours,  and  Motions,  and  Ferments,  are  transferred  and  pro- 
pagated from  the  firfl  Man,  even  from  the  fame  Blood o^  which 
are  formed  all  the  Nations  of  Men  that  dwell  upon  the  Face  of  the 
Earthy  Ads  xvii.  26.  Thefe  are  tranfmitted  down  to  us  the 
wretched  Pofterity.  In  fome  Inftances  this  is  fo  evident,  that 
all  Men  fee  and  believe  it.  How  often  does  the  haughty,  the 
peevifh,  or  the  cholerick  Temper  of  the  Parent,  appear  in  the 
Son  or  the  Daughter  beyond  all  Contradidlion  }  And  often, 
when  we  fee  a  drunken  or  a  wanton  Sinner,  we  cry,  "  He  is  the 
"  exprefs  Copy  of  his  Father,  he  borrows  his  Vices  as  well  as 
"  his  Features,  and  feems  to  be  his  perfe6t  Image."  And  tho* 
it  is  not  fo  evident  in  all  Men,  that  they  borrow  the  Seeds  of 
Iniquity  from  their  Predeceffors,  yet  there  is  Proof  enough  from 
the  Word  of  God,  that  we  are  conceived  in  Sin^  andfhapen  in 
Iniquity^  that  Man  who  is  born  of  a  Woman  is  neither  clean  nor 
righteous.  Who  can  bring  a  clean  Thing  out  of  an  unclean  ?  'Tis 
impoffible  -,  for  that  which  is  born  of  the  Flefh  is  Flefh^  Pfalm 
li.  5.  Job  XV.  14.  John  iii.  6.  Irregular  Tendencies  towards 
lawful  Delights,  and  flrong  Propenfities  towards  unlawful  ones, 
aNegle(^  of  God,  and  Averfion  to  all  that  is  holy  or  heavenly 
with  ah  Inclination  towards  fiefhly  and  finful  Obje6ls,  are  con- 
veyed to  us  all,  even  from  our  firft  Parents.  Sinful  Adam  begat 
his  Sons  in  his  own  Likenefs,.G^f^v.  3,  and  therefore  ^Z;?  is  de- 
fcribcd  by  Flefh^  becaufe  it  came  from  the  Father  of  our  Flefh. 

Ill^/y.  Another  Reafon  why  Sin  is  called  Flefb^  is  becaufe 
the  chief  Springs  of  Sin  lye  moft  in  our  flefhly  Natures  \    all  the 


wlv 


54  ^^^  Principles  of  Vol.  L 

while  we   continue  here  in  this  World,   the  Occafions  of  Sin 
]ye  much  in  our  Body,  in  our  Blood,  in  our  natural  Conftitu- 

'  i  tion,  in  this  mortal  Frame  and  Contexture  •,  Fancy  and  Paflion, 

in  all  their  wild   Irregularities,   are  much  influenced  by  Flefli 

j|  and  Blood.     Our  bodily  Senfes,  and  our  natural  Appetites,are 

"i  continually  tempting  us  away  from  our  Duty,   and  leading  or 

enticing  us  to  the  Commiflion  of  Sin  •,  or,  at  leaft,  immediate- 
ly falling  in  with  Temptation  •,  in  fo  much,  that  Sin  is  faid  to 
work  in  our  Members^  Rom.  vii.  5.  to  reign  in  our  mortal  Body^ 
j  Rom.  vi.  12.  Sinful  Anions  are  called  the  Deeds  of  the  Body^ 

A  Rom.  viii.  13.     Our  Sins  are  called   our  Members^  Col.  iii.  5. 

Mortify  by  the  Spirit  the  Deeds  of  the  Body^   faith  the  Apoftle 

i  in  one  Place  :  Mortify  your  Members  which  are  upon  the  Earthy 

1 1  faith  he  in  the  other  Place  •,  in  both  which  he  means  the  Mor- 

tification of  Sin.     He  borrows  Words  from  the  human  Body 
perpetually  to  defcribe  Sin, 

Here  let  it  be  noted,  that  we  do  not  fuppofe  that  mere  Flefh 
and  Blood,  diftind  from  the  Soul,  are  capable  of  Sin,  properly 
fpeaking^  or  can  become  guilty  in  a  proper  fen fe  ;  for  thefe  are 
but  mere  Matter,  and,  feparate  from  the  Mind,  cannot  be  un- 
der a  moral  Law  any  more  than  brute  Creatures  :  Therefore 
we  fay.  Sin  is  Viox.  formally  in  the  Body  of  Man,  but  'tis  occaji- 
enally  there  ;  becaufe  the  Senfes  and  Appetites,  the  Parts  and 
Powers  of  the  Body  become  very  often  an  unhappy  Occafion 
of  Sin  to  the  Soul ;  and  upon  this  Account  the  Apoftle  often 
defcribes  Sin  by  the  Word  Flefh. 

I  proceed  now  to  the  fecond  Thing  propofed,  and  that  is  to 

Jhew  the  Grounds  of  this  metaphorical  Ufe  of  the  Word  Spirit  : 

And  there  are  the  fame  Sorts  of  Reafons  to  be  given  why  this 

Word  is  ufed  to  reprefent  the  Principles  of  Holinefs^  as  there  are 

why  Flefh  fhould  fignify  the  Principles  of  Sin, 

Ifi.  Becaufe  the  Obj eels  and  Aims  of  holy  Souls  are  chiefly  fpi- 
ritual^  {viz.)  God  and  Heaven,  invifible  and  eternal  Things. 
Spiritual  Objedls  are  chief  in  theirEfteem,moftin  theirThoughts 
and  in  their  Defires,  and  have  the  firft  Place  in  their  Defigns 
and  Purfuit  :  As  they  that  are  after  the  Flefh.,  mind  the  mngs 
of  the  Flefh  -,  fo  they  that  are  after  the  Spirit.,  mind  the  things  of 
the  Spirit  •,  Rom.  viii.   5. 

A  Saint,  who  is  fpiritually  minded,  aims  at  thofe  Things 
that  are  more-akin  to  the  Nature  of  a  Spirit  •,  he  feeks  the  Know- 
ledge of  the  Favour  of  God,  who  is  the  Supreme  of  Spirits, 
the  infinite  and  felf-fufficient  Spirit,  in  whofe  Knowledge  and 

in 


L 


Scrm.  IV,  Sin  tifid  Holiness.  /^^ 

in  whofe  Love,  all  intelligent  Creatures  find  a  full  Sufficiency 
of  Blcfledncf^.  He  knows  that  all  created  Spirits  who  are  holy 
and  happy,  arc  made  fo  by  Derivations  from  God's  all-fuffici- 
cnt  Holinefs  and  Happincfs  •,  and  therefore  he  applies  himfclf 
with  Zeal  and  Vigour  to  all  thofe  fpiritual  Exercifes  of  Medi- 
tation, Faith  and  Prayer,  wherein  God  reveals  himfelf  and  his 
Mercy.  The  Knowledge  of  God  and  his  Worfhip,  of  Chrift 
and  his  Gofpel,  of  the  Holy  Spirit  and  his  Grace,  is  the  chief 
Defire  of  a  holy  Soul.  Thcfe  are  the  Objedls  of  the  Purfuit 
of  a  fpiritual  Man  i  he  has  devoted  himfelf  to  God  and  Things 
divine  ;  upon  Account  of  which  a  Man  is  denominated  holy^ 
and  therefore  Holinefs  is  called  Spirit. 

The  holy  Man  feeks  the  Welfare  of  his  own  Soul  or  Spirit 
before  that  of  his  Flefh  -,  and  while  finful  Men  lay  out  their 
whole  Care  and  Contrivance  about  the  Body,  which  muft  die, 
and  grafp  at  the  Things  of  this  Life  to  make  Provifion  for  the 
Flefh,  the  Saint  is  mofl  concerned  about  his  Soul  which  is  an 
immortal  Spirit  •,  he  endeavours  to  redlify  thofe  Diforders  of 
It,  which  Sin  and  the  Fiefli  have  introduced,  and  is  ever  dili- 
gent to  make  Provifion  for  this  Soul  of  his  in  the  fpiritual  and 
unfeen  World,  becaufe  it  mufl  have  a  Being  there  for  ever. 
The  holy  Man  is  moft  folicitous  that  his  Soul  may  be  happy  in 
an  unknown  Hereafter^  while  the  Sinner  feeks  all  his  Happi- 
nefs  here. 

As  the  natural  Man  negle6ls  the  two  chief  Spirits  he  has  any 
Concern  with,  that  is,  God  and  his  own  Soul,  fo  flefhly  Obje6ts 
are  his  chief  Defire  :  But  the  fpiritual  Man  defpifes  them  all, 
in  Comparifon  of  the  unfeen  Defirables  of  the  fpiritual  World. 
The  Mtn  of  this  World  take  Pains  to  grarify  their  Serfes,  and 
indulge  every  flefhly  Appetite  among  the  Entertainments  of 
this  prefent  evil  World  ;  but  thofe  who  are  holy,  morrify  their 
finful  PafTions,  andy^/  their  Affeofions  on  'Things  above,  ColofT. 
iii.  I,  ^c.  They  look  and  aim  at  Things  that  are  unfeen,  that 
are  eternal,  while  the  Men  of  this  World  look  only  at  the  Things 
that  are  vifihle  and  temporal,  2  Cor.  iv.  ult.  The  finful  Many, 
or  Mukitude  of  Sinners,  fay.  Who  wiUfljew  us  any  Good  ?  But 
they  feek  it  only  among  Corn,  Wine  and  Oil,  &c.  The  Saint 
prays  to  his  God,  Lord,  lift  upon  me  the  Light  of  thy  Counte- 
nance \  and  this  fliall  put  Gladnefs  into  VAy  Heart,  more  than 
in  the  Time  that  their  Corn  and  their  Wine  increafeth,  Pfal.  iv. 
6,  7.  This  is  the/^  Reafon  why  Holinefs  is  defcribed  by  the 
Word  Spirit, 

E  A  iW/v. 


^6  Tie  Principles  of  .  Vol.  I. 

Wdly.  Holinefs  is  reprefented  by  the  Spirit^  becaufe  Uis  com- 
mmicated  to  us  by  God  the  Father  of  our  Spirits ^  even  as  Sin  is 
conveyed  down  to  us  by  the  Parents  of  cur  Flefh.  It  is  wrought 
in  us  by  his  blciTcd  Spirit^  whofe  Charadler  it  is  to  be  holy.  In 
the  viiith  of  i?^w.  13,  14.  you  lee /zW/V/^/ydefcri bed  as  receiv- 
ing its  very  Nature  and  Operation  in  us  from  the  Spirit  of  God. 
As  many  as  are  led  by  the  Spirit  of  God^  they  are  the  Sons  ofGody 
and  'tis  by  the  Spirit  we  mortify  the  Deeds  of  the  Flefh^  ox  Body  .^ 
\\\2ilfo  we  may  live.  As  they  that  are  born  of  the  Flefh  are  Flefh ^ 
h  they  that  are  born  of  the  Spirit  are  Spirit.,  John  iii.  6.  This 
IS  the  Language  of  our  Lord  Jefus  Chrifl.  They  who  have 
pad  through  no  renewing  and  reforming  Change  of  Heart 
fince  their  natural  Birth,  they  are  ilill  in  a  natural  finful  State, 
and  the  Principles  of  Sin  are  prevalent  in  them  ;  but  they 
who  have  been  thus  changed  and  renewed  by  the  blefled  Spi- 
rit of  God,  have  a  new  and  fpiritual  Nature,  Principle,  and 
Temper  given  to  them,  and  are  made  holy.  As  by  being  born 
of  Man,  we  become  the  Children  of  Adam.,  and  gain  a  finful 
Nature  :  fo  by  being  born  of  God,  we  become  the  Sons  of 
God,  and  gain  a  divine,  a  holy  Nature.  We  are  born  of  God 
unto  Holinefs,  as  we  were  boi-n  of  Flelh  unto  Sin.  i  John  iii. 
9.  He  that  is  horn  of  God  finneth  not  \  that  is.  Sin  is  not  his 
Nature  and  Delight,  nor  his  common  and  allowed  Pradlice,  We 
are  regenerated  and  new-created  by  the  Spirit  of  God  ;  Titus 
iii.  5.  ISot  by  Works  of  Right eoufnefs  which  we  have  doney  but 
of  his  own  Mercy  hath  he  faved  us  by  the  wafhing  of  Regenera- 
tion., and  renewing  of  the  Holy  Ghofi. 

Illi/y.  Another  Reafon  why  the  Principle  oi  Holinefs  is  cal- 
led Spirit.,  is  becaufe  the  chief  Springs  of  Holinefs  and  ofOppo- 
fition  to  Sin.,  are  found  in  the  Soul  or  fpiritual  Part.,  as  the  Springs 
and  Occafions  of  Sin  are  chiefly  feated  in  the  Flefh. 

This  is  true  both  in  Saints  and  Sinners  \  for  even  in  Sinners 
that  have  no  renewing  Grace,  there  is  the  Light  of  Nature,  as 
We'll  as  the  Knowledge  of  Scripture  in  our  Nation  ;  there  are 
the  Powers  of  Reafon  and  Confcience  ;  and  thefe  judge  concern- 
ing Vice  and  Virtue,  that  one  is  to  be  avoided,  and  the  other 
pradifed  \  thefe  inward  intelleclual  Principles  tell  us,  that  Sin 
is  otfenfive  to  God  our  Maker  -,  that  itexpofesus  to  his  Anger, 
and  deferves  terrible  Punifliment,  and  by  the  Exercife  and  In- 
fiuence  of  natural  Reafon,  added  to  the  Knowledge  of  Scrip- 
ture, and  by  the  inward  Stings  and  fliarp  Reproofs  of  natural 
Confcience,  many  an  evil  Motion  of  the  Flefh  is  fupp relied, 

manv 


Scrm.  IV.  Sin  and  Holiness.  5y 

many  an  inordinate  Appetite  andPafTion  fubdued,  and  many  a 
oToflcr  Sin  prevented.  Now  tho'  all  this  is  not  properly  called 
Holinefs^  till  the  Nature  it  felf  be  renewed,  the  Love  of  Sin 
broken,  and  the  Love  of  God  wrought  in  the  Heart  •,  yet  'tis 
evident  that  thofe  Principles  which  refift  Sin^  and  have  any 
diltant  Tendencies  toward  Ilolinejs^  lye  chiefly  in  the  Mind  or 
'Spirit, 

This  is  yet  more  evident  in  a  Saint,  a  Man  that  is  regenera- 
ted and  fanclitied  by  Grace  :  For  though  in  fuch  aPerfon,  the 
Body  as  well  as  the  Spirit,  may  be  in  Part  fandified  •,  that  is, 
feme  of  its  irregular  Appetites  may  be  much  weakened  and 
fubdued  j  yet  ftill  I  cannot  help  fuppofing  that  the  Spirit  or 
Soul  has  a  greater  Share  of  Sanftincation  than  the  Flefh  in  this 
Life.  *Tis  in  the  Soul  that  the  Love  of  God  is  wrought  by  the 
holy  Spirit  •,  'tis  the  Soul  that  repents  ofpafl  Sins,  and  watches 
againft  Temptation  -,  'tis  the  Soul  that  believes  the  Gofpel, 
and  trulls  in  our  Lord  Jefus  Chrift  •,  'tis  the  Soul  that  byFaitfi 
takes  a  diilant  Profpedl  of  Heaven  and  Hell,  and  conv^rfes 
with  invifible  Things  beyond  the  Reach  and  Power  of  Flefh 
and  Senfe  :  'Tis  by  the  Powers  of  the  Soul  enlightened  and 
renewed,  that  we  come  to  fee  the  Value  and  Excellency  of  Re- 
ligion, and  fpiritual  Things  above  temporal  ;  and  are  inclined 
to  choofe  God  for  our  only  Happinefs,  and  Jefus  Chrift  as  the 
Way  to  the  Father.  The  Underftanding  and  Will  are  Fa- 
cukies  of  the  Soul,  and  the  Flefh  has  no  Part  in  their  Opera- 
tions. The  Soul  of  a  Believer  feems  to  be  the  more  proper, 
immediate,  and  receptive  Subject  of  the  fandtifying  InPiuences 
of  the  Spirit  of  God  \  and  this  will  appear  by  confulting  the 
Word  of  God,  or  the  Experiences  of  Men. 

ThdFordofGod  leads  us  very  naturally  into  this  Sentiment  by 
its  conftant  Language.  The  Apoftle  fpeaks  indeed  in  onePlace 
of  htmgfanBified  vjholly^  and  our  whole  Spirit^  Soul  and  Body^ 
being preferved  hlamelefs^^z.  iThefr.v.23.  But  he  much  oftner 
exprefles  Sancftification  by  the  Renewing  of  the  Mind ^Kom.  xii. 
2.  Renewing  cf  the  Spirit  of  theMind^  Eph.  iv.  23.  ^o'  the  out- 
wardMan.ox  'Qody.perifh.yet  the  inward  Man, or  Spmt,  is  renew- 
ed Bay  by  Bay,  2  Cor.  iv.  16.  And  the  conftant  Language  of 
the  Scripture  calling  Sin  F/f/7j,  and Holinefs  %V/V,inthe  Saint, 
intimates  that  there  is  more  Sin  in  the  Flefli,  and  more  HoU- 
nefs  in  the  Spirit  of  one  that  is  fandified.  Thus  we  read  in  St, 
P^«/'s  Difcourfe  from  the  6th  ver.  o^  Romans  vii.  to  the  25th, 
where  you  find  him  all  along  diftinguifhing  the  Flcflj  and^he 

Mind. 


58  ne  Principles  of  Vol.  I. 

Mind.  By  one  of  them  he  complains  in  a  Variety  of  Expref- 
fions,  that  he  is  led  away  to  Sin,  while  the  other  of  them  ap- 
proves and  purfues  after  Holinefs  •,  and  tho'  the  Words  Fleflo 
and  Spirit  are  often  ufed  for  the  Principles  of  Sin  and  Holinefs, 
yet  it  may  be  remarked,  that  he  does  not  confine  himfelf  here 
to  thefe  Terms,  but  ufes  alfo  the  Words  Body.,  Members.,  to  re- 
prefent  Sin  \  Inward  Man.,  and  Mind.,  when  he  points  to  the' 
Springs  of  Holinefs  •,  which  would  lead  one  very  naturally  to 
believe  that  there  is  more  Sandliification  in  the  Mind  or  Soul  of 
a  Believer,  and  more  of  the  Occafions  of  Sin  remaining  in  his 
Body  or  Flefh. 

We  may  find  this  alfo  in  a  great  Meafure  from  our  own  Ex^ 
perience  :  We  are  tempted  to  many  more  Sins  by  our  various 
carnal  Appedtes  and  Senfes,  than  by  the  mere  Inclinations  that 
belong  to  the  Mind,  which  are  purely  intelledlual.  There  are 
indeed  the  Lufs  or  finful  Defires  of  the  Mind.,  as  well  as  the 
Lujls  of  the  Flefh.,  Eph.  ii.  3.  There  is  a  finful  Curiofity  of 
the  Mind  •,  fuch  was  Part  of  the  Temptation  of  Eve.,  a  Defire 
to  know  Evil  as  well  as  Good  \  there  is  fpiritual  Malice  and 
Envy  againfl  God  and  his  Saints  •,  there  is  a  fpiritual  Pride  of 
intellecftual  Endowments,  i^c.  and  fome  of  thefe  are  found  too 
much  in  true  Chriftians,  as  well  as  in  Unbelievers  -,  yet  it  muft 
be  acknowledged  from  conftant  Obfervation,  that  the  Lufls  of 
the  Flefli  are  much  more  frequent,  more  numerous,  and  more 
powerful  in  the  greateflPart  of  Men  -,  and  'tis  manifeft  that 
A6ls  of  Religion  and  Holinefs,  and  Exercifes  of  Grace,  begin 
.more  frequently  in  the  inward  Inclination  of  the  Spirit.,  diftin- 
guiflied  from  the  FlefJj.,  as  Sin  more  frequently  begins  in,  and 
from  the  Flejh  it  felf,  either  in  the  outward  or  inward  Parts  and 
Powers  of  it.  Il 

Surely  if  our  Souls  were  fan6lified  by  divine  Grace,  but  To 
much  as  many  are  in  this  World,  and  had  no  Flefh  about  them, 
they  would  not  fin  fo  much  as  they  do.  V/hen  we  are  enga- 
ged in  the  Exercife  of  Grace,  or  Performance  of  fpiritual  Du- 
ties, fuch  as  Meditadon,  Prayer,  dclighung  in  God,  rejoicing 
ih  Chrift  Jefus,  we  fhould  not  be  fo  foon  weary  of  it,  nor  fo 
immediately  called  away  from  it  by  the  mere  Vanity  or  Wan- 
dering of  our  Minds,  if  we  had  no  flefhly  Objects  about  us,  no 
outward  Senfes,  no  inward  Treafures  of  Fancy,  no  Appetites  of 
the  Body  to  flart  up  and  mingle  with  our  Religion,  to  clog  us 
in  our  facred  Work,  to  make  us  grow  weary  under  it,  and  draw 
us  off"  from  it.     How  often  mufl  a  Saint  fay,  "  My  Soul,  is 

"  fincerely 


Scrm.  IV.  Sin  and  Holiness.  -^9 

*'  i'lnccrcly  fet  againft  every  Sin,  and  I  fear  to  ofYcnd  liim  whom 
*'  my  Soul  loveth  ;  IVith  my  JVlind  I  ferjc  the  Laiv  of  Cod^ 
''  and  I  watch  againft  every  riling  Iniquity  :  But  my  outward 
"'  Senles,  or  the  inward  Ferments  of  flefhJy  Appetite  or  Paf- 
**  fion,  furprize  me  before  I  am  aware,  and  deHlc  my  Soul. 
*'  Somedmes  my  Spirit  wreftles  hard  with  Flcfh  and  Blood  ; 
"  I  fummon  all  the  Powers  of  Reafon  and  Scripture,  Confci- 
*'  ence  and  Chriftianity  •,  I  make  a  firm  Stand  for  a  Seafon,  and 
*'  maintain  a  brave  and  painful  Refiftance  •,  but  the  refblefs 
'^  and  perpetual  AfTaults  of  Fancy  or  PafTion,  at  lad  overpower 
''  the  feeble  Spirit,  and  I  fmfully  fubmit  and  yield  to  the  fret- 
''  ful  or  the  luxurious  Humours  of  the  Body  \  and  thus  the 
"  brutal  Powers  overcome  the  Mind,  and  I  am  led  away  cap- 
'*  tive  to  Sin.  If  I  had  not  an  Eye,  I  had  not  been  drawn 
"  away  to  the  Commiflion  of  this  Folly  -,  if  I  had  not  an  Ear,  I 
*'  had  not  been  tempted  from  God  at  fuch  a  Seafon  •,  if  I  had  not 
*'  fuch  Appetites  orScnlos  in  Exercife,!  had  been  fecured  from 
''  mar.y  a  Snare  ;  if  I  did  not  wear  this  Flefh  about  me  which 
"  is  fo  fond  and  tender  of  it  felf,  and  fo  impetuous  and  adlive 
"  in  the  Purfuit  of  its  own  Eafe  and  Satisfadlion,  I  had  not 
''  Ihrunk  away  at  fuch  a  Time  from  a  dangerous  Duty  ;  I  had 
"  not  been  fo  fearful  and  cowardly  at  fuch  a  Place  in  the  Pro- 
"  LlTion  of  my  Faith,  nor  fo  often  polluted  my  Soul  with  Sen- 
"  fualities,  and  made  Work  for  bitter  Repentance. 

Thus  the  Experience  of  Chriftians,  and  the  Language  of 
Scripture  concur  in  this  Pointy  natthe  Occaficns  of  Sin  evidently 
lie  moft  in  the  Flejh  -,  and  a  Contradiction  or  Oppofition  to  Sin, 
proceeds  more  from  the  Spirit. 

It  is  true  indeed,  and  muft  be  confeiTed,  that  the  Soul,  being 
but  in  Part  fan dlified,  too  often  complies  with  tht^Q  Motions  of 
Sin  which  work  in  our  Members  ;  and  the  Affeclions  of  the  Soul 
it  felf,  being  not  perfectly  holy,  are  too  eafily  induced  to  in- 
dulge the  Defires  and  Pafllons  of  the  Flefh  ;  and  thereby  Sin 
is  committed,  and  Guilt  contradled.  The  Law,  or  Principle, 
of  Sin  in  the  Members,  leads  the  Miftd,  too  often  captive,  Rom. 
vii.  23.  Thus  the  Soul  is  very  culpable  for  Want  of  perpetual 
Refiftance,  and  becomes  guilty  before  God,  by  every  fuch  inor- 
dinate PafTion  breaking  forth,  and  by  the  Satisfadion  of  every 
fuch  finful  raging  Appetite  •,  yet  I  mufl  believe  that  the  Soul 
of  a  Chriflian  would  not  be  guilty  half  fo  often,  if  the  Lufls 
of  the  Body  were  not  more  a6live  than  the  mere  abftracled 
Lufts  of  die  Mind  are.     The  Spirit  lufleth  againfi  the  Flejh,  and 


€6  The  Principles  cf  Vol.  I. 

the  Fleflj  c.gatnfi  the  Spirit,  Gal.  v.  17.  That  Part  which  is 
chiefly  landified,  ancTtliat  which  is  chiefly  unlanclified,  llrike 
againfb  each  other  •,  and  'tis  tme  in  a  literal  Senfe,  as  well  as  a 
figurative  one,  that  a  Saint ';x'//^  his  Mind  ferves  the  Law  ofGody 
hut  too  often  "uuith  his  FlefJj  the  Law  cf  Sin. 

Thus  1  have  given  the  chief  Reafons  why  the  Principles  of 
Sin  are  reprefented  in  Scripture  by  Flefh.,  and  the  Springs  of 
Holinefs  by  the  Spirit. 

[This  Sermon  may  he  divided  here.] 

•From  this  Confideration  of  Fle/h  and  Spirit,  of  Holinefs  and 
Sin,  which  are  \tt  forth  in  the  Word  of  God,  and  thus  explain- 
ed in  the  mod  free  and  intelligible  Method  that  I  am  capable 
of,  I  would  derive  fome  Remarks  for  our  Information  and 
Prafbice. 

Remark  I.  IVe  may  hence  derive  a  Rule  of  Judgment  cone  earn- 
ing our  own  State,  and  find  whether  we  have  any  Principle  of 
Holinefs  in  our  Hearts  or  no,  or  whether  we  are  yet  in  the  Flefh, 
end  in  a  State  of  Sin. 

We  may  draw  an  eafyAnfwer  to  thefeQueftions,  by  making 
an  inward  Enquiry  into  our  felves,  according  to  the  three  De- 
fcriptions  of  Fleflj  and  Spirit. 

Firff,  What  are  our  chief  Aims  andBeftres  ?  Are  they  bent 
to  gratify  the  Appetites  of  the  Flefh,  and  fet  upon  fenfual  Enioy- 
ments  ?  And  ^owt  feek  a?id purfue  fpiritual  and  eternal  Things, 
as  our  moiL  valuable  and  lovely  Portion  ?  What  is  our  chief 
Treafure  ?  Where  are  our  Hearts  and  our  Hopes  ^  Are  they 
wandering  amongfl:  Heaps  of  Gold  and  Silver,  roving  over 
fair  and  large  Eftates,  entertaining  tliemfelves  with  gay  Cloth- 
ing, Honours,  and  Vanities  ?  Or  are  they  pointing  upwards, 
and  diredled  towards  God,  the  firfl  and  beil  of  Beings,  and  fixed 
on  the  Bleflednels  of  the  fpiritual  World  ?  Is  our  chief  Concern 
to  make  Provifion  for  the  Flefli  and  this  Life,  or  to  fecure  an 
Inheritance  for  our  Souls  am.ong  the  incorruptible  Glories  of  the 
upper  World  ?  What  is  it  that  fits  higheft  in  our  Efbcem,  and 
awakens  our  -vvarmeft  Affeclions  and  brightefl  Joys  ?  Is  it  God 
or  the  Creature,  Heaven  or  Earth,  Things  flefnly  or  invifible  ? 
Let  Confcience  be  faithful,  and  anfwer  to  fuch  Enquiries. 

Again,  Let  us  afk  our  felves,  Have  we  nothing  within  us 
hut  what  was  derived  from  Nature  and  the  Flefh  ?  Or  do  we 
find  our  fdves  inriched  with  divine  Graces  by  the  Influence  of  the 

holy 


Scrm.  IV.  Sin  and  Holiness.  <^» 

holy  Spirit  ?  Are  we  the  fame  Sort  of  Creatures  that  we  were 
born  ?  Or  have  we  had  a  mighty  Change  wrought  in  us,  h) 
tliat  we  can  tint!  in  our  lelves  that  we  are  bornagaiyt^  horn  of  the 
Spirit  ?  Have  we  new  Love  and  new  Hatred,  new  Defign^  and 
Purfuits,  new  Joys  and  Sorrows  ?  or  are  the  Affe-flionsof  our 
Souls  the  fame  that  wc  brought  into  the  World  with  us,  and 
engaged  chietiy  about  the  Affairs  of  this  Body,  and  this  tem- 
poral Lite  ? 

Let  us  inquire,  in  the  third  Place,  Whether  there  he  any  Op- 
pfttionmade  hy  our  Spirits  againfl  flefljly  Appetites  and  Fajfions  ? 
Let  every  one  of  us  afk  our  Souls,  What  inward  Confiift  do  I 
find  in  my  felf  ?  Do  I  comply  with  all  the  finful  Tendencies  of 
fledily  Nature,  or  do  I  maintain  a  continual  Refiftance  ?  Is  there 
a  Combat,  and,  as  it  were,  a  Duel  within  me,  when  Tempta- 
tions prefcnt  themfelves  ?  or  am  I  eafily  led  away  and  yield  to 
Sin  naturally,  without  any  Reluclance  ?  Do  I  find  my  Flefli  and 
Spirit  at  Wax  within  me,  when  any  fenfual  Allurements  appear  ? 
or  do  I  yield  up  all  my  Powers  as  Servants  to  Sin,  and  comply 
with  the  Lufts  of  the  Flefh,  with  a    hearty  Dehght  ?    Am  I 
like  a  dead  Fifh  carried  down  with  the  Stream  of  my  Appe- 
tites and  Paffions,  and  make  no  Pretences  to  oppofe  the  vicious 
Current  ?    If  upon  this  Enquiry  I  find  that  the  Flefh  is  Sove- 
reign, and  the  Spirit  never  oppofes  it,  I  may  pronounce  my  felf 
then  to  he  in  the  Flefh^  in  the  moft    fignificant  and   compleat 
Manner  -,  then  1  have  nothing  but  Flefh  in  me,  and  my  Soul 
is,  as  it  were,  carnalized,  and  deep  immerfed  in  the  flellily  Life. 
I  confefs  there  may  be  fome  Sort  of  Oppofition  made  to  flefhly 
Lufts,  where  there  is  no  renewed  Nature,  no  faving  Grace,  no 
true  Principle  of  Holinefs,  fuch  as  is  defcribed  by  the  Spirit  in 
my  Text.     Many  a  Youth  refifts  his  Inclination  to  a  drinking 
Hour,  or  unclean  Iniquities,  by  the  meer  Force  of  his  Educa- 
tion, by  the  awful  Regard  he  has  to  his  Parents,  by  a  Fear  of 
Injury  to  his  Health,  or  of  publick  Shame  or  Scandd.    Many 
a  wicked  Man  refufes  to  comply  with  his  corrupt  Appetites, 
becaufe  he  cannot  bear  the  Angiiifh  of  his  own  Confcience,and 
the  fharp  Reproaches  of  his  Reafon  and  better  Judgment.  And 
many  a  guilty  Paflion  is  reftrained  and  fuppreffed,  from  a  na- 
tural Fear  of  the  Juftice  of  God,   and   an  everlafting  Hell, 
without  any  inward  Principle  of  real  Piety. 

'Tis  not  every  Rejijiance  therefore  that  we  make  and  maintain 
againft  Sin,  can  be  a  fufHcient  Evidence  that  we  are  new  Crea- 
tures, unlefs  we  can  fay  with  Su  Pauly  Rom.  vii.  22.  /  delight 

in.' 


h»' 


61 


ne  Principles  of 


Vol.  I. 


in  the  Law  of  God  after  the  inward  Man  ;  that  my  Soul  not 
only  approves,  but  takes  PJeafure  in  Holinefs  ;  that  Sin  is  the 
Obje6b  of  my  utter  Hatred,  as  well  as  my  prefent  Refiftance ; 
and  that  not  only  as  it  promotes  my  own  Ruin,  but  as  it  brings 
Difhonour  to  God  ;  that  my  very  Heart  and  Soul  are  fet  for 
God  and  Religion,  and  'tis  a  Grief  and  daily  Burden  to  me, 
that  there  fhould  be  any  fuch  Thing  as  a  Law  in  my  Members 
warring  againjl  the  Law  of  my  Mind  ;  which  makes  the  true 
Chriftian  cry  out  often,  with  Bitternefs  of  Soul,  O  wretched 
Man  that  I  am  !  TVho  fhall  deliver  me  from  the  Body  of  this 
Death  ?  Rom.  vii.  24. 

Yet  flill  it  remains  an  unconteftable  Truth, That  where  is  no 
Refiftance  to  the  Flelh,  and  the  Lufts  thereof,  there  Perfons 
are  not  only  in  a  State  of  Sin,  but  in  the  ftrongeft  Bonds  of 
Iniquity  •,  they  have  bnitified  their  human  Natures,  and  have 
made  themfelves  like  the  Beafts  thatperifh  \  fuch  was  the  Cha- 
radter  of  the  Epheftan  Gentiles  when  the  Gofpel  came  firft  a- 
mongft  them  -,  they  were  alienated  from  the  Life  of  God^  and 
being  fafl  feelings  gave  themfelves  up  to  work  allilncleannefs  with 
Greedinefs^  Eph.  iv.  18,  19. 

Remark  II.  ^here  may  he  fome  Spirit  in  a  P  erf  on  where  there 
is  much  Flefh  ;  fome  Holinefs  where  there  is  much  Sin,  For  as 
none  but  Saints  in  Heaven  are  all  Spirit,  and  as  the  Unregene- 
rate  are  all  Flefh  ;  fo  the  Saints  here  upon  Earth,  are  fome 
Flefh  and  fome  Spirit,  becaufe  they  are  fandlified  but  in  Part  ; 
they  are  in  their  Way  towards  Perfe6lion,  but  they  are  not  per- 
fe6l :  The  Spirit  and  the  Flefh  conflidl  in  them,/^  that  they  cannot 
do  the  Things  which  they  would.  As  they  cannot  ferve  God 
and  pradlice  Holinefs,  with  fuch  Conftancy  and  Zeal  as  they 
defire,  becaufe  of  the  lufting  of  the  Flefh  -,  fo  neither  can 
they  fink  fo  far  into  Sin,  nor  indulge  evil  Courfes  fo  far  as  the 
Flefh  would  lead  them,  if  they  had  no  Strivings  of  the  Spirit 
to  refill  it,  no  Principles  of  Regeneration  or  Holinefs. 

They  are  led  away  indeed  many  Times  by  fenfual  and  fleflily 
Allurements, but  the  chief  Obiecls  of  their  Purfuit  are  f  riritual 
and  lieavenly  -,  they  have  too  many  ofthe  fame  vain  Affcdions 
and  finf  ui  Defire?,  that  were  born  of  the  Flefh^  remaining  in  them-, 
but  they  have  alfo  new  Thoughts  and  Hopes,  new  Inclinations 
and  Appetites  towards  divine  Things,  which  could  not  be  deriv- 
ed but  from  Heaven,  and  prove  them  to  be  born  of  the  Spirit. 

As  unreafonableas  it  is  tljereforc  for  any  fincere  Chriftians  to 
fay,  they  are  compleat  in  Holinefs.,  or  pretend  to  Perfe6tion   in 

this 


Serm.  IV.  Sin  and  Holiness.  6'^ 

this  Life,  becaufc  they  find  a  Work  of  Grace  in  them  •,  fo  it 
is  equally  unreafonablt*  for  them  to  charge  them fclvcs  with  be- 
ing altogetle'  carnal  an  i  unregenerate^  becaufe  they  find  fomc  of 
the  Lults  of  the  Flelh  warring  in  them.  I  would  fay,  there- 
fore, with  C  ompaflion  to  fuch  humble  and  doubting  Souls, 
while  you  are  Inhabitants  in  Flefh,  and  your  Sanftification  is 
imperfet'^,  you  will  not  have  pcrfed:  Peace,  there  will  be  ever 
fome  Enemies  within  for  you  to  confli6t  with  ;  and  this  inward 
War,  this  Battle  with  Flefh  and  Blood,  with  Self  and  Sin,  will 
by  no  Means  prove  that  ye  are  utterly  unfandlified  ;  No,  it 
will  rather  give  you  fome  Reafons  to  hope  that  there  may  be  a 
Principle  of  Holinefs  wrought  in  you,  becaufe  you  find  a  Re- 
fi-lance  againft  the  Flefh,  efpecially  if  you  experience  alio  a 
Zeal  and  Hatred  againft  every  rifing  Iniquity.  The  moft  holy 
Soul  in  this  Life,  can  never  prevent  all  the  Motions  of  irre- 
gular Appetite  ;  and  the  beft  of  Chriftians  have  much  ado  to 
curb  and  fjpprefs  fome  finful  Affedions  which  fpringfrom  this 
mortal  Body.  The  chiefeft  of  Saints  had  Reafon  to  complain, 
that  he  was  too  often  kd  Captive  hy  the  Law  of  Sin  in  bis  Mem- 
bers^ Rom.  vii. 

*Tis  true  indeed,  if  we  were  compleatly  fandificd,  if  our 
Spirits  were  entirely  holy,  they  woul.l  conllantly  and  efFecftually 
refift  all  evil  Motions  and  Appetites  of  the  Flefh,  fo  that  they 
Ihould  not  bring  forth  the  Fruits  of  Iniquity  and  Guilt  j  but 
where  this  Refiftance  is  not  always  effedual,  yet  if  it  be  con- 
ftant  and  fincere,  and  flow  from  a  real  Hatred  of  Sin,  ihTe  the 
Heart  is  renewed,  and  the  fpiritual  Life  begun.  Let  trembling 
Chriftians  therefore  be  encouraged,  though  they  m ly  find  miny 
vexing  Ferments  of  the  FlefTi,  and  difquieting  PalTions  fome- 
times  ftiring  within  them  -,  let  them  not  caft  away  their  Hope, 
but  let  them  rather  rejoice  in  the  Promifes  of  the  Covenant, 
and  go  on  daily  to  cleanfe  themjelves^  by  the  Aids  of  divine 
GT2LCQ^from  all  Filthinefs  of  Flejh  and  Spirit^  and  to  perfect  Ho- 
linefs in  the  Fear  of  God,  2  Cor.  vii.  i. 

Remark  III.  fVhat  hold  and  impious  Folly  are  thofe  guilty  of^ 
who  give  a  Loofe  to  all  the  ."Appetites  and  Lufls  of  the  Flefh,  under 
a  Pretence  that  'tis  their  Temper  and  Confiitution  leads  them  to  it ; 
that  'tis  their  Nature  inclines  them  to  riot  in  all  Luxury  and 
Wantonnefs  •,  and  that  they  do  but  follow  the  Leadings  of 
Nature  .?  I  would  reafon  a  little  with  Perfons  of  fuch  a  profli- 
gate Charadler,  if  they  had  not  renounced  Reafon  as  well  as 
Religion. 

j/l  Confide r 


<^4  The  Principles  of  Vol.  L 

J  I  ift.  Confider,  Sinners,  whether  you  are  not  under  a  .'great 

Miitake,  while  you  fay,  that  you  obey  all  the  Didtates  of 
Nature  when  you  rufli  on  to  flellily  Iniquities.  Have  yvu  no 
natural  Confcietice  "j^ithin  you  that  forbids  thefe  vile  Practices  ? 
Has  it  not  given  you  many  a  Check  already,  and  many  an 
inward  Reproach  ?  Have  "you  no  Reafon  that  tells  you 
that  there  is  a  God,  and  a  Judgment,  and  a  terrible  Account 
one  Day  to  be  given  of  the  Guilt  and  Madnefs  which  you 
now  indulge  ?  'Tis  but  one  Part  of  your  Nature  then,  and  that 
the  meanelT:  and  the  vilefl;  too,  whofe  Diftates  you  obey, 
when  you  give  your  felves  up  to  all  Intemperance*  The 
very  Heathens  have  fuch  a  Confcience  in  them,  fuch  a  Law 
written  in  their  Hearts^  to  forbid,  and  to  condemn  the  grofTer 
Iniquities,  Rom,  ii.  15.  and  fuch  an  inward  Monitor  belongs 
to  your  Nature  too,  unlefs  you  have  entirely  fubdued  and 
enllaved  your  Spirits,  which  are  the  beft  Part  of  your  Natures, 
to  the  Tyranny  of  your  Flefli;  unlefs  you  have  buried  your 
Reafon  in  brutal  Appetite,  and  feared  your  Confciences  as  with 
an  hot  Iron,  that  they  may  neither  feel  nor  fpeak. 

idly.  You  fay,  'tis  Nature  you  obey,  while  you  follow  af- 
ter fleflily  Lufts  ,•  but  is  it  not  Nature  depraved  and  fpoiled  ? 
Can  you  think  'tis  the  pure,  the  original  and  uncorrupced 
Nature  of  Man  to  follow  all  the  Appetites  of  Flefli  and  Blood, 
and  live  upon  a  Level  with  the  Brutes  that  perifli?  Can  you 
imagine  that  your  Spirit  and  Reafon,  and  all  the  glorious 
Powers  of  your  intelle6lual  Nature,  in  their  firft  Perfeclion, 
were  made  to  be  thus  employed  as  Lackeys  to  the  Body,  and 
mere  Purveyors  for  the  Flefli?  Is  it  not  a  Sign  your  Nature 
is  fallen  from  its  original  State,  while  thefe  meaner  Powers 
of  Senfe  and  Paffion  have  fo  mighty  and  fovereign  an  In- 
fluence ;  and  is  it  not  rather  the  Di6tate  of  Reafon  and  Na- 
ture, and  true  Self- Love,  that  you  fliouldfeek  the  Recovery 
of  your  original  Excellencies,  and  that  you  fnould  ufe  all  Me- 
thods to  flop  and  heal  the  Difeafes  of  your  Nature,  and  to 
repair  thefe  Ruins  of  Humanity. 

But  ^dly,  Suppofe  it  were  the  Inclination  of  animal  Na- 
ture in  its  original  Frame,  to  be  intemperate,  proud,  angry, 
impatient,  and  luxurious  ;  and  fnppofe  all  the  prefent  evil 
Appetites  and  PalTions  of  the  Flefli,  were  the  Attendants  of 
Man  in  his  firfl;  Efliate  ;  yet  has  not  God  your  Creator  and  Go- 
-jernor  a  Right  to  place  you  in  a  State  of  Trial,  in  order  to  fu- 
ture Rewards  and  Punifliments  ?  And  may  he  not  ferhid  your 
<Spirit  to  comply  with  thefe  Inclinations  of  Nature  and  the  Flefby 

as 


Serm.  IV.  SiN  and  Holiness.  6s 

as  a  Tcjl  of  your  Obedience  to  God  'your  Maker  ?  Is  it  not  pro- 
per there  Ihould  be  Ibme  Difficulties  to  conquer  in  fuch  a 
probationary  State  ?  And  if  the  God  who  made  you  has 
actually  appointed  the  Matter  of  your  Probation,  or  Trial, 
to  be  a  Confli6l  of  the  Spirit  with  Flefli  and  Blood,  had  he 
not  a  Right  to  make  this  Appointment?  And  does  not  your 
own  Reafon  and  Confcience  tell  you  that  you  deferve  his 
Anger  and  fevere  Punifliment,  if  you  abandon  your  felf  to 
all  the  wild  Motions  and  Extravagancies  of  bodily  Appetite, 
which  he  requires  you  to  relift  and  fubdue  ? 

Bethink  your  felves,  O  Sinners,  how  you  will  anfwer  it  to 
God  another  Day  ;  that  when  he  has  given  you  a  Soul,  a 
Spirit,  a  Confcience  to  fight  againfl  flefhly  Lulls,  youfbould 
nourifli  and  indulge  them  hourly  ;  When  he  has  offered  his 
Grace  to  change  your  corrupt  Natures,  and  has  fent  his  only 
Son,  and  his  eternal  Spirit,  to  purchafe  Pardon  forpaft  Sins, 
and  to  make  new  Creatures  of  you  ;  when  he  has  taught 
you  your  Duty,  and  offers  divine  Aids  to  fulfil  it ;  when  he 
both  entreats  you  as  a  Friend,  and  commands  you  as  a  God, 
to  refill  thefe  Lufls  of  the  Flefh  effe6lually,  and  be  for  ever 
holy  and  happy  :  that  you  Ihould  neglecl  the  Laws  and  the 
Mercies  of  a  great  and  condefcending  God,  and  flill  run  riot 
in  the  Purfuic  of  forbidden  PalTi on s  and  Pleafures  ?  Can  your 
Hearts  endure,  or  your  Hands  bejlrongin  the  Daylhzt  the  God 
of  Vengeance  fhall  appear  in  flaming  Fire,  to  make  Enquiry 
into  fuch  Rebellion  ?  Can  you  be  fo  flupid  as  to  hope,  thac 
the  poor  Pretences  of  Flefli  and  Nature  will  skreen  you  from 
jufl  and  Almighty  Indignation  ? 

.  Awake,  awake,  O  miflaken  Creatures,  and  let  the  Man 
'within  you  refume  its  Place,  ^nd  Reafon  and  Confciefice  do  ihek 
Office.  Awake  from  this  vain  and  dangerous  Dream,  this 
fatal  Security,  and  wilful  Blindnefs.  Rouze  the  Powers  of 
your  Souls  to  arm,  and  fight  inOppofnion  to  the  fin ful  Flefh; 
arife  and  beftir  your  felves  ere  the  Time  of  Trial  be  ended, 
and  the  decifive  Sentence  of  an  offended  God  doom  you  to 
Miferies  that  have  no  End. 

Remark  IV.  In  this  Defcription  of  the  Principles  of  Sin 
and  Holinefs  as  feated  in  our  Flefh,  or  in  our  Spirit,  we 
m-y  fee  the  Nature  of  the  Chriflian  Warfare  ;  that  much  of  i^ 
confuls  in  a  Fight  cf  the  Spirit  mth  Fle/Jj  and  Blood.  Little  do 
fome  Chriflians  confider  hov/  muchof  Religion  lies  in  watch 
ing  over  their  Appetites  and  Senfes,  and"  fetting  a  Guard 
upon  the  finful Tendencies  of  the  Flefli;  little  do  they  think 

F  '    how 


r» 


66  The  Principles  of  Vol.  L 

how  much  of  their  Piety  and  their  holy  Peace  depends  on 
keeping  down  this  Flefh,  andfubduing  it  to  the  bed:  Service 
of  the  Soul. 

There  may  be  fome  Perfons,  who  under  Pretence  offerv- 
ing  God  in  the  Spirit,  and  the  more  exalted  and  refined  No- 
tions and  Praftices  of  Chriftianity,  give  u  Loofe  to  the  Fiefii, 
in  eating  and  drinking,  and  drelTing,  and  ail  the  Luxuries  of 
Life.  But  can  thefe  Chriftians  imagine,  that  when  they  pam- 
per and  indulge  that  wherein  Sin  is  chiefly  feated,  their 
Spirits  fhould  long  maintain  their  Purity  and  Heavenly -mind- 
ednefs  ?  St.  Paul  was  of  another  Mind,  i  Cor.  ix.  27.  /  keep 
under    my  Body,    fays  he  ;     I  fight   with    my  Flefti  which 

is  my  great  Enemy  ;  /  fubdue  it,  and  bear  it  down, 

as  with  heavy  Blows,  I  keep  it  under  as  a  Slave,  lejl, 
when  1  have  preached  to  others,  I  my  felf  Jhould  become  a  Caji- 
away  ;  led,  when  I  have  preached  to  others  the  Doftrineof 
mortifying  the  Flefli,  and  of  walking  according  to  the  Spi- 
rit, I  fliould  indulge  fuch  flefhly  Sins  as  would  prove  my 
eternal  Ruin. 

Let  not  any  Man  imagine,  that  I  am  here  teaching  the 
Romifh  Penances,  and  Monkifh  Severities  :  There  is  no  Ne- 
cedity  of  Sackcloth  and  Beggary,  Scourging  and  Starving, 
in  Order  to  keep  the  Body  fit  for  the  Duties  of  Religion. 
Surely  there  is  a  Medium  between  the  Self-indulgence  of 
fome  lazy  and  carnal  Chrijlians,  and  the  fuperftitious  Forms 
of  mortifying  the  Fledi,  pra6tifed  in  the  Popi/h  Church  ;  and 
if,  under  a  Pretence  of  fublime  Spirituality,  we  let  the  flefli- 
]y  Appetites  get  the  Maflery  of  us,  the  Profperity,  and  even 
the  Safety  of  the  Soul,  will  be  in  extreme  Hazard  ;  for  Sr. 
Peter  and  St.  Paul  agree  well  in  this  Doftrine,  That  fte/bly 
Lufts  war  againji  the  Soul ;  i  Pet,  ii.  11. 

I  confefs  the  Apoflle  tells  the  Ephefians,  chap.  vi.  v,  12. 
We  wrejile  not  againft  Fleflj  and  Bloody  &c.  But  *tis  plain  he 
means  no  more,  than  that  Flefb  and  Blood  are  not  our  only 
Enemies,  but  that  we  wreftle  alfo  with  Principalities  and  Pow- 
ers, andfpmtual  JVickednefs,  i.  e.  with  Satan  and  the  Powers 
of  Darknefs.  Yet  we  muft  remember  that  the  Powers  of 
Darknefs  chiefly  attack  our  Spirits  by  Means  of  our  Flefli. 
I  cannot  believe  they  would  have  fo  much  Advantage  over 
our  Souls  as  they  have,  if  our  Souls  were  releafed  from  Flefli 
and  Blood.  Satan  has  a  Chamber  in  the  Imagination,  Fancy 
is  his  Shop  wherein  to  forge  flnful  Thoughts;  and  he  is  ve- 
ry bufy  at  this  mifchievous  Work,  efpecially  when  the  Pow- 

•f.  ers 


Serm.  IV.  Sin  and  Holiness.  67 

ers  of  Nature  labour  under  any  Difeafe,  and  fuch  as  afTedls 
the  Head  and  the  Nerves  ;  he  feizes  the  unhappy  Oppor- 
tunity, and  gives  greater  Diflurbances  to  the  Mind,  by  a- 
wakening  the  Images  of  the  Brain  in  an  irregular  Manner, 
and  ftimulating  and  urging  onwards  the  too  unruly  PalTions. 
This  crafty  Adverfary  is  very  ready  to  fi/Jjy  as  we  fay,  in 
troubled  PFaters,  where  the  Humours  of  the  Body  are  out  of 
Order.  Thus  he  is  wife  to  make  his  Advantage  of  all  our 
Weaknefles,  and  to  gain  fome  Intereft  in  them,  to  execute 
his  hellifli  DeQgns  thereby.  2  Cor.  xii.  7.  J  MeJJenger  of  Sa- 
tan, and  a  Thorn  in  the  Ficpj,  were  both  together  troublefome 
to  St.  Paul  ;  whether  they  became  two  diftindl:  Enemies,  or 
one  flrengthened  by  the  Influence  of  the  other,  is  hard  to 
determine  ;  but  thus  much  feems  to  be  intimated,  that  fome 
troublefome  Diforder  in  the  Flefli  gave  a  great  Occafion  to 
Satan  to  huEetPaulmore  feverely,  and  do  him  more  Mifchief. 
It  is  hard  wreftling  for  a  poor  fanftified  Soul,  with  fo  vio- 
lent and  ftrong  a  Yoke-Fellow  as  our  Flefli.  The  Powers  of 
the  Flefli  twine  about  our  feeble  Spirit,  and  often  pull  it  to 
the  Ground,  and  get  the  Maflery  of  it.  The  Jufl:  Man  may 
fall  dovonfeven  Times^  and  rife  again;  but  the  Wicked  fall  into 
Mifchief,  and  attempt  not  to  rife,  Prov.  xxiv.  16.  We  are 
tied  to  the  Flefh  while  we  are  here,  and  it  is  the  biggefl, 
and  the  hardeft  Part  of  our  State  of  Trial,  to  be  conftantly 
tied  to  fuch  Flefh  as  ours  is.  All  the  Adverfaries  we  have 
befides,  are  not  equal  to  the  Adverfaries  that  dwells  with  us, 
nor  is  all  theirPower  equal  to  the  Power  of  our  Flefli  and  Blood, 
with  its  reflilefs  Urgencies,  leading  us  away  from  God  to  Sin. 
There  is  fo  clofe  an  Union  between  Flefli  and  Spirit,  in  this 
State,  that  we  carry  our  Prifon  about  us,  even  the  Flefli  in 
which  we  inhabit  ;  we  drag  our  Chains  about  with  us  ;  we 
are  tied  down  to  our  Senfes;  we  are  too  nearly  allied  to 
the  Paflions  and  Appetites  of  this  Animal  in  which  the 
Soul  dwells,  and  thefe  the  Soul  cannot  mafler  and  fubdue 
entirely  :  However  let  us  wrefl:le  with  F!efJ:f  and  Blood,  as 
well  as  with  the  tempting  PForld,  and  the  Malice  of  Satan; 
let  us  beflir  our  felves,  and  fight  the  good  Fight  of  Faith,  for 
the^Crown  is  worth  the  Labour  of  the  Conquefl:. 
^  Yet  there  is  another  Difficulty  atrends  this  Partof  our  fpi- 
ritual  Warfare,  (viz.)  This  is  a  Combat  to  'which  the  Captain 
of  our  Salvation  did  not  lead  us  on  in  Perfon,  and  in  ivkich  Chrift 
never  went  before  us,  'Tis  a  Labour  of  Piety  in  whicli  our 
biefFed  Saviour  was  not  our  Pattern  ;    ncr  couJd  he  be,  for 

F  2  he 


68  ^^^  Principles  of  Vol.  I. 

he  had  no  Principle  of  Sin  in  his  Soul,  nor  any  finful  Motion 
in  all  his  fenfitive  Powers.  His  Flepj  itfelf,in  a  literal  Sen  fe, 
was  horn  of  the  Spirit,  and  he  was  all  Spirit,  all  Holy.  The 
Holy  Ghofi  overpjadowed  the  blefled  Virgin  ;  and  that  holy 
Thing  that  was  born  of  Mary  was  fanftified  in  its  Original, 
and  united  to  the  eternal  Son  of  God,  Luke,  i.  35.  Never 
III  j  had  he  one  diforderly  PaiTion  ;  never  one  vicious  Appetite, 

If' '  no  criminal  Wifli,  no  guilty  Inclination  ;    he  knew  no  ex- 

'  ceflive  Tendencies  towards  a  lawful  Objedl,  nor  did  he  feel 

any  inward  Propenfity  toward  an  unlawful  one.  Betook  Part 
of  Flcjh  and  Blood,  indeed,  becaufe  the  Children  were  Partakers 
of  it  :  In  all  Things  was  he  made  like  to  his  Brethren,  but  with- 
But  Sin,  and  tempted  in- all  Points  as  we  are,  except  this  inward 
and  native  Temptation  ;  Heb,  ii.  14, 17.  and  iv.  15.  This 
Part  of  our  Warfare,  therefore,  we  have  no  perfedi  Pattern 
for  ;  the  Leader  of  the  holy  Army  never  went  thro'  thefe 
fpecial  and  fore  Conflifts,  in  which  our  Spirits  are  daily  en- 
gaged, even  the  War  with  corrupt  Nature  and  finful  Flelh  : 
Yet  he  pities  and  fympathizes  with  us  ,•  for,«j  God,  he  knows 
our  whole  Frame  perfe6lly  ;  and  he  knows,  as  Man,  what 
our  Flelh  is,  and  what  its  finful  Appetites  are,  fo  far  as  his 
holy  Nature  will  admit  of  this  Sympathy.  In  fuch  a  Cafe  as 
this,  which  he  never  experienced,  yet  he  fupplies  us  with 
fuch  Grace  as  is  effedtually  fuited  to  relieve  thefe  Agonies  ; 
and  the  kind  Jngelof  the  Covenant  will  be  at  our  right  Hand, 
to  flrengthen  the  fincere  Combatants,  that  they  be  not  over- 
come. 

Remark  V.  How  much  do  our  Fellow- Chriflians  deferve  our 
Pity,  that  labour  under  great  Difficulties,  and  great  Darknefs,  thro' 
the  perverfe  Humours  of  their  Flefhl  Thro'  the  untoward  Con- 
ftitutions  of  their  Nature,  thro'  the  peevifh  or  proud,  or  ma- 
licious, or  paflionate  Tempers  of  their  mortal  Body  ? 

Some  have  a  more  wrathful,  fomea  more  wanton  Mixture 
of  Blood  and  natural  Spirits  ,*  others  again  are  more  melan- 
cholly  in  their  Conftitution,  are  ready  to  overwhelm  them- 
felves  with  Defpair  and  unbelieving  Sorrows  ;  they  go  on 
fighting  and  mourning  all  the  Day  long,  with  many  a  violent 
Conteft,  many  a  Groan  and  Struggle,  many  a  fliarp  Combat, 
and  perhaps  with  many  a  Wound  too.  They  are  often  upon 
their  Knees  for  Strength  to  fubdue  this  ever  prefent  Eaemy 
the  Flefh,  and  can  gain  but  little  Advantage  ,*  they  are  fight- 
ing from  Day  to  Day,  and  their  Sins  are  fo  powerful  ftill, 
that  they  think  they  never  get  nearer  to  the  Conqueft;  they 

labour 


Serra.  IV.  Sin  and  Holikhsj^.  69 

labour  and  toil,  pray  and  endeavour  to  obtain  divine  Ai]ift- 
ance,  and  yet  are  too  often  overcome.  This  is  the  Cafe  of 
many  aChritlian  who  hath  fome  (Irong  Corruption  minp;led 
with  his  Conftitution.  Let  us  pity  fuch,  and  pray  forilicni 
too,  and  not  be  hafty  in  cenfuring  their  Charadkn*  and  their 
State  ;  Blefs  God  if  your  Conflitution  be  of  a  happier  Mould, 
and  if  your  Trials  arc  not  lb  great,  and  your  'I'emptations 
fo  heavy  as  theirs. 

But  you  will  fay,  *'  They  fin  often,  and  fall  very  foully, 
"  and  dithonour  Religion  more  than  you."  It  may  be  fo  : 
But  it  may  be  they  fight  harder  than  you  do,  and  labour  with 
more  Alliduity,  and  exercife  more  Grace  than  ever  you  did, 
and  yec  are  more  frequently  overcome  by  Sin  ;  fo  ftrong  is 
the  conflitutional  Iniquity  in  fome  Natures,  more  than  it  is 
in  others.  Therefore  while  you  condemn  the  Sin,  let  not 
the  poor  flriving  mourning  Sinner  be  cenfured  heavily  as  to 
his  Chara6ler,  or  as  to  his  State.  It  was  faid  of  a  very  great 
Man  of  God  heretofore,  that  he  had  Grace  enough  for  ten 
Men,  but  not  half  enough  for  himfelf,  becaufe  his  natural 
Conflitution  was  fo  very  violent  and  paflionate. 

When  thou  feed  therefore  a  Chriftian  often  in  Sorrow, 
confeifmghis  Follies, and  continually  humbled  under  aSenfe 
of  the  Levity  of  his  Spirit,  or  the  Vanity  of  his  natural  Tem- 
per ,*  when  he  grieves,  that  in  fuch  and  fuch  a  Seafon,  he 
has  indulged  unlawful  Airs,  and  complied  too  far  with  the 
Vices  of  Company  ;  when  thou  obferveft  his  Spirit  vexed 
and  pained  inwardly,  that  he  has  indulged  any  criminal 
Appetite  or  PalTion  beyond  what  has  been  vifible  in  thy  own 
Condu6l  ,•  do  not  pride  thy  felf  in  thy  own  Purity,  nor  dif- 
dain  thy  mourning  Brother,  but  fay  within  thy  felf,  ^^  Per- 
"  haps  he  has  watched  and  laboured  more  than  I  have  done, 
'^  and  yet  his  own  Iniquity  was  too  ftrong  for  him."  Think 
with  thy  felf  that  he  was  wreftling  with  a  Gia.it,  and  fought 
hard  and  was  overcome  ;  but  thy  own  Combat  was  but  as 
it  were  with  a  Divarf  or  a  Child,  with  fome  feebler  Vice  that 
had  lefs  Root  in  thy  Conflitution  ;  and  therefore  tho*  thou 
haft  laboured  lefs,  yet  thou  hafi:  gained  the  Vi6lory.  And 
to  encourage  fuch  mourning  Chriftians,  let  me  add.  That  in 
the  future  State,  'tis  probable,  the  Saints  fliall  be  rewarded, 
not  fo  much  according  to  their  aftual  Succefs  and  Vi6lory, 
as  according  to  the  Toil  and  Labour  of  the  Combat. 

Yet  take  this  Caution  by  the  Way  too :  Such  Perfons  fhoul  J 
not  think  themfelves  innocent,  becaufe  they  fight  harder 

F  3  againfi: 


II 


70  The  Principles  of  Vol.  1. 

^gainfl  Sin  than  others  do;  let  them  not  think  all  Warnings 
ufelefs,  nor  be  angry  with  the  gentle  Admonitions  of  their 
Friends,  as  though  they  were  hard  Cenfures  ;  for  fuch  Chri- 
f^ians  have  more  Need  of  Warning  than  others,  becaufethey 
are  more  in  Danger.  They  ought  to  be  crying  out  onthem- 
felves  continually,  O  v^r etched  Creature  !  fVJjo  pjalldelivenne? 
They  fliould  beg  Reproofs,  and  fay,  Let  the  Righteous  fmite 
me,  it  /ImII  be  a  Kindnefs  ;  and  let  him  reprove  7ne,  it  /hall  be  an 
excellent  Oil  that  P^all  not  break  my  Head  \  Rom.vii.  24.  Pfa. 
cxii.  5.  i  et  my  Brethren  watch  over  me,  for  I  find  I  am 
not  fufficient  to  be  my  own  Keeper  ,•  and  let  them  have  Com- 
-pajjlon  on  vie^  plucking  me  out  of  the  Fire,  for  I  hate,  as  well  as 
they,  the  Garment  f potted  with  the  Fle/J:f,  J^de  ver,  23. 

Thus  theFleflimufl;  be  brought  under  by  conftant  Watch, 
fulnefs,  Prayer,  and  Refifl:ance,^ire  we  cannot  maintain Ho- 
linefsand  Peace.  Take  heed  therefore,  O  feeble  and  temp* 
ted  Chriflian,  while  thou  art  by  Prayer  engaging  the  heavenly 
Alliance  on  thy  Side,  that  thou  let  not  thy  own  Weapons 
drop,  but  maintain  the  War.  The  Fight  is  to  laft  but  thr^e- 
fcore  Years  and  ten  :  if  thou  overcome,  there  is  the  Crown 
of  Life  ready  for  thee,  which  Jefus  the  Judge  fhall  beflow 
on  all  the  Conquerors. 

Remark  VI.  Hoiv  floould  we  rejoice  in  Hope  of  that  Hour  that 
PmU  releaje  us  from  this  finful  Fie Jh ;  when  we  ihall  ferve  God 
in  Spirit  without  a  Clog,  without  a  Tempter!  O  with  whata 
Relifh  of  facred  Pleafure  fliould  a  Saint  read  thofe  Words, 
in  2  Cor.  v.  8.  Jbfent  from  the  Body,  and  prefent  with  the  Lord? 
Jhfent  from  this  Traytor,  this  vexing  Enemy,  that  we  con- 
ftantly  carry  about  with  us  /  Abfent  from  the  Clog  and  Chain 
of  thisfinful  Flefh,  the  Prifon  wherein  we  are  kept  in  Dark- 
TiQ^s,  and  are  confined  from  God  !  Abfent  from  thefe  Eyes 
that  have  drawn  our  Souls  afar  from  God  by  various  Temp- 
tations! And  Abfent  from  thefe  Ears  by  which  we  have  been 
allured  to  TranigrefTion  and  defiling  Iniquities!  Abfent  from 
thofe  Lufls  and  Paffions,  from  that  Fear  and  that  Hope,  that 
Pleafure  and  that  Pain,  that  Love,  that  Defire,  and  Anger, 
which  are  all  carnal,  and  feated  in  the  fleflily  Nature,  and 
become  the  Spring  and  Occafion  of  fo  much  Sin  and  Mifchief 
to  our  Souls  in  this  State.  Abfent  from  the  Body,  and  prefent 
with  the  Lord  :  Mechinks  there  is  a  Heaven  contained  in  the 
firft  Part  of  thefe  Words,  Abfent  from  the  Body;  and  a  double 
Happinefs  in  the  hft,  Prejent  with  the  Lord:  Prefent  with  him 
who  hach  faved  our  Spirits  thro'  all  the  Days  of  our  Chriftian 

Conflict, 


Serm.  IV.  Sin  and  Holiness.  71 

Confli6l,  and  hath  given  us  the  final  Viftory  :  Prefent  with 
that  God,  who  fliall  eternally  iniluence  us  to  all  Ilolincfs, 
who  iliall  for  ever  fliine  upon  us  with  his  own  Jkams,  and 
make  us  conformable  to  his  own  holy  Image  :  Prefent  with 
that  Lord  and  Saviour,  from  whom  it  fliall  not  be  in  the 
Power  of  all  Creatures  to  divert  or  draw  us  afide. 

It  is  by  our  Flefli  in  this  World  that  we  arc  akin  to  fo  many 
Temptations,  akin  to  all  the  Objefts  that  fband  around  us,  to 
tempt  us  from  our  God  ;  and  we  are  ready  to  cry  out,  '^  O 
^'  the  blefled  Angels  that  were  never  akin  to  Flefli !  Othofe 
*'  bleflfed  Spirits,  who  move  fwift  as  Flames  to  execute  the 
*^  Will  of  their  God,  without  the  Incumbrance  of  Flefli,  with- 
•^  out  being  allured  by  that  mofl:  powerful  and  fuccefsful 
*'  Tempter!  Happy  Beings/ They  know  not  our  Toils,*  they 
*^  feel  them  not  ;  they  are  511  Spirit  ,•  they  are  all  holy  !  O 
*'  the  bleffed  Saints  in  Glory,  that  ar-e  releafed  from  their 
'^  Flefli,  which  once  they  had  fo  many,  and  fo  fore  Combats 
''  with  !  Their  Flefli,  which  heretofore  prifoned  them,  and 
*'  pained  them,  and  drew  them  often  away  from  God,  con- 
"  trary  to  that  heavenly  Biafs  that  was  put  upon  their  Souls 
<f  by  God  the  Sanftifier  I*' 

But  we  rejoice  in  Hope  that  our  Turn  fhall  come  too. 
Thefe  is  a  Day  of  Deliverance  from  this  finful  Flefli  pro- 
vided for  us.  Jll  our  Tiines  are  in  the  Hand  of  God  ;  and  the 
bed  Time,  is  the  Time  of  ourReleafe  from  this  finful  Com- 
panion. Let  our  Faith  fay,  "  I  read  in  thePromifes  that  this 
*^  fame  Happinefs  belongs  to  me,  which  the  Saints  above 
<^  are  now  pofTefl^ed  of  :  Ic  is  coming,  it  is  coming  as  fall 
"  as  Time  and  the  Heavens  can  move,  as  faft  as  Days  and 
"  Hours  can  remove  out  of  the  Way.''  Then  we  fliall  have 
no  Flefli  for  the  World  to  lodge  one  Temptation  in,  nor  for 
Satan  to  make  Ufe  of  as  Engines  of  his  Malice,  to  batter 
the  Cofifl:ancy  and  Duty  of  our  Souls,-  tlien  we  fliall  be  freed 
from  all  thofe  Methods  of  Injury  to  our  Spirits,  which  we 
receive  now  by  Means  of  the  Flefh, 

Thus  at  the  Day  of  our  Death  is  derived  a  glorious  Li- 
berty, and  thence  we  date  our  Joys  ,•  but  our  Joys  rife  high 
indeed,  if  our  Faith  can  but  look  a  little  farther,  and  take  a 
Profpe6l  of  that  Day,  when  our  Flefli  fliall  be  raifed  in  per- 
fect Holinefs,  and  our  Spirits  completely  holy,  fliall  be  re- 
joined to  it;  then  it  fliall  be  no  more  true,  that  Fle/Jj  and 
Spirit  liijl  againji  each  other,  and  thcfe  fu^o  are  contrary  ;  for 
Flefli  and  Spirit  fliall  both  draw  one  Way,  both  lead  us  to- 

F  4  wards 


72  The  Soul  drawing  near  Vol.     J. 

wards  our  divine  Original,  and  thefirft  Father  of  our  Beings. 
I'hen  the  Law  In  our  Members^  and  the  Lavd  in  our  Minds^ 
fliall  concur  together  to  influence  us  to  perfe6l  Ilolinefs  ; 
then,  when  our  Spirits  fliall  be  like  God,  the  firft  and  bell  of 
Spirits  ;  and  when  our  Flefli  fliall  be  like  cheFlefliof  theSon 
of  God,  that  great  Pattern  of  a  glorified  Body. 

And  this  Day  will  furely  come,  for  our  Redeemer  with  his 
Body  is  glorified  in  Heaven,  and  he  fits  there  as  a  Pattern 
of  our  Bodies  to  be  glorified,  and  a  Pledge  to  aflTure  us  of  it 
too.  O  come  the  Day  when  he  fhall  change  thefe  Bodies  of 
our  Filenefs  into  the  Form  of  the  Body  of  his  Glory  I  And  he 
can  eafily  do  it,  by  that  Power  whereby  he  canfubdue  allThingr 
to  himfelf  Then  fliall  our  Flefti  and  our  Spirit  join  fweetly 
together,  and  each  of  them  fulfil  and  enjoy  their  Part,  in 
the  Bufinefs  and  Blefl^ednefs  provided  for  them  in  Regions 
of  unknown  Pleafure.     Jmen, 

SERMON     V. 

The   Soul  drawing  near  to  God  in  Prayer. 


Job  xxiii.  3,  4. 

0  that  I  knew  where  I  might  find  him  I  That  I  might  come  even 
to  his  Seat  \  I  would  order  my  Caufe  before  him^  &c. 

The  Firft  Part. 

THIS  Book  of  Job  might,  perhaps,  be  the  firft  and  earlieft 
Part  of  all  the  written  Word  of  God  ^  for  learned  Men, 
upon  good  Ground,  fuppofe  that  this  Hiftory  was  elder 
than  the  Days  of  Mofes ;  and  yet  it  hath  many  a  fweet  LeflTon 
of  experimental  Religion  in  it,  to  teach  the  Difciples  ofChriJl ; 
we  may  learn  many  Duties  and  Comforts  from  it  in  our  Day, 
upon  whom  the  Ends  of  the  World  are  come.  The  Style  of  it 
in  feme  Parts  is  fo  magnificent  and  folemn,  in  others  io  tender 
and  aff'e(5lionate,  that  we  muft  feel  fomething  of  devout  PafTion 
when  we  read  this  Hiftory,  if  our  Hearts  are  but  in  a  ferious 
Frame,  and  if  our  Temper  or  Circumftances  of  Mind  or 

Body 


Serm.  V.  to  GOD  in  Pka\ek.  73 

Eody  have  any  Thing  akin  to  the  Grief  or  Piety  of  this 
good  Man. 

Job  had  now  heard  long  Stories  of  Accufation  from  his 
Friends,  while  he  was  bowed  down,  and  groaning  under  the 
heavy  Providences  of  God  ;  they  perfecuted  him,  'whom  GolI 
hadfmittcn,  and  poured  in  frefli  Sorrow.s  upon  all  his  Wounds- 
*<  Pli  turn  afide,  faith  he,  from  Man,  for  mifcrable  Comforters 
*'  are  ye  all ;  and  I  will  addrefs  myfelf  to  God,  even  the  God 
*'  that  fmites  me.  O  that  I  knew  where  I  might  find  him  /'• 
'J'he  Stroke  of  the  Father  doth  not  make  the  Child  fly  from 
him,  but  Trome  nearer,  and  bow  himfelf  before  his  beft;  Friend  ; 
this  is  the  filial  Temper  of  the  Children  of  God. 

^'  My  Complaint  is  bitter ^  faith  Job,  ver.  2.  becaufeof  my 
"  Sorrows  from  the  Hand  of  God,  and  from  the  Accufations 
*<  and  Reproaches  of  my  Friends  ;  you  may  think  I  am  too 
^'  lavifh  in  my  Complainings  and  my  continual  Cries,  but  I 
*'  feel  more  than  I  complain  of."  And  therefore  Job  is  fet 
up  as  a  Pattern  of  Patience  ;  for  he  could  fay.  My  Stroke  is 
heavier  than  my  Groaning. 

There  are  fome  of  the  Children  of  God  who  give  them- 
felves  up  to  a  perpetual  Habit  of  Complaints  and  Groans, 
though  no  Trial  has  befallen  them  but  what  is  common  to  Men: 
they  make  all  around  them  fenfible  of  every  lefler  Pain  they 
feel,  and  being  always  uneafy  in  themfelves,  they  take  the 
kindell  and  gentled  Admonition  for  an  Accufation  ,*  and 
while  they  imagine  themfelves  in  the  Cafe  of  Johy  they  re- 
fent  highly  every  real  or  fufpedled  Injury  ;  in  fliort,  they 
make  a  great  Part  of  their  own  Sorrows  themfelves,  and  then 
they'  cry  out  and  complain  ;  and  among  their  difmal  Com- 
plainings, they  often,  without  Reafon,  ailume  the  Words  of 
Job  as  their  own,  and  fay.  My  Stroke  is  heavier  than  my  Groan- 
||  ing.  In  fome  Perfons  this  is  the  Temper  of  their  Natures, 
and  in  others  a  mere  Diflemper  of  the  Body ;  but  both  ought 
to  watch  againll  it,  and  refifl;  it,  becaufe  it  appears  fo  much 
likefinful  Impatience  and  Fretfulnefs,  that  it  cannot  be  in- 
dulged without  Sin. 

There  are  others,  whofe  real  Affli6lions  are  dreadful  in- 
deed, and  uncommon,  who  feem  to  tire  all  their  Friends  with 
their  Complaints  too  ,*  but  (it  may  be)  if  we  knew  all  their 
Variety  of  Sorrows,  and  could  take  an  intimate  View  of  e- 
very  outward  and  inward  Wound,  we  fliould  acknowledge 
their  Stroke  was  heavier  than  their  Groaning  ;  and  efpecially 
||      when  God  is  in  fuch  a  Meafure  abfent  from  them  too^  that 

they 


74  The  Soul  draii^ing  near  Vol.  I, 

they  are  at  a  Lofs  (as  Job  was)  how  they  fliould  come  at 
him  or  converfe  with  their  heavenly  Father  ;  Then  their 
Souls  break  out  into  vehement  Defires,  0  that  I  knev:  'where 
I  might  find  him  ! 

A  Child  of  God,  who  is  wont  to  maintain  a  conftant  and 
humble  Correfpondence  with  Heaven,  does  often  receive 
fuch  fenfible  Influences  of  Inftru6lion  and  Comfort  from  the 
Throne  of  Grace,  that  he  is  led  on  fweetly  in  the  Path  of 
daily  Duty,  by  the  guiding  Providences  of  God,  and  by  the 
fecret  Directions  of  his  holy  Spirit.  He  finds  divine  Plea- 
fure  in  his  Morning  AddrefTes  to  the  Mercy-Seat,  and  re- 
turns to  the  Throne  in  the  Evening  with  Joy  in  his  Heart, 
and  Praife  upon  his  Tongue.  Pie  has  fomething  to  do  with 
the  great  God,  in  a  Way  of  humble  Devotion,  in  all  his 
important  Concerns ;  but  if  God  retire  and  withdraw  from 
him,  he  feels  and  bemoans  the  divine  Abfence,  and  his  Heart 
meditates  Grief  and  Complaints ;  and  when  at  the  fame  Time 
he  is  prelTed  with  other  Burdens  too,  he  breathes  afrer  God 
with  a  facred  Impatience,  and  longs  to  know  where  he  may 
find  him  ;  then  fays  the  Soul,  O  if  I  could  but  come  near  to 
the  Seat  of  God  in  my  Addrefles  to  him,  /  'would  order  my  Caufe 
hefore  him^  and  fill  my  Mouth  'with  Arguments.  This  brings  me 
to  the  Doctrine^  which  lliall  be  the  Subjeft  of  my  Difcourfe. 

Obfervation.  When  a  Chriftian  gets  near  the  Seat  of  God- in 
Prayer,  he  tells  him  all  bis  Sorrows,  and  pleads  imth  him  fjr 
Relief 

In  difcourfing  on  thisDo6lrineIfliallconriderfourThings. 

I.  How  may  we  know  when  a  Soul  gets  near  to  God  in 
Prayer  ;  or,  what  it  is  to  get  near  the  Seat  of  God. 

II.  What  are  the  particular  Subjects  of  holy  Converfe  be- 
tween  God  and  the  Soul. 

III.  Why  fuch  a  Soul  tells  God  all  his  Sorrow?. 

IV.  Plow  he  pleads  with  God  for  Relief. 

Firft,  How  may  vje  kno'W  "when  a  Soul  gets  near  the  Seat  of 
God  in  Prayer. 

I  anf-juer,  There  will  be  fome  or  all  thefe  Attendants  of 
Nearnefs  to  God. 

]Jl.  There  will  be  an  inward  Senfe  of  the  fever  at  Glories  of 
God,  andfiiitahle  Excrc'fes  of  Grace  in  t-'^  Soul.  For  when  we 
get  near  to  God,  we  fee  hirr,  we  are  in  his  Prefence  ;  he  is 
then  (as  it  were)  before  the  Eyes  of  the  Soul,  even  as  the 

Soul 


Serin.  V.  to  GOD  in  Prayep.  y^ 

Soul  is  at  all  Times  before  the  Eyes  of  Crod.  There  will  be 
fomething  of  fucii  a  Spiritual  Scnfe  of  the  Prcfcncc  of  God, 
as  we  fliall  have  when  our  Souls  are  difmifled  from  the  Pri- 
lon  of  this  Mclh,  and  lee  him  Face  to  Facc,tho'  in  a  farlefs 
Degree  :  'tis  fomething  that  refemblcs  the  fuuire  Vifion  of 
God  in  the  blelled  World  of  Spirits  ;  and  thofe  Souls  who 
have  had  much  Intimacy  with  God  in  Prayer,  will  tell  yon 
that  they  know  in  fome  Meafure  what  Heaven  is.  TheSoul, 
when  it  gets  near  to  God,  even  to  his  Seat,  beholds  feveral 
of  his  Glories  difplayed  there  ;  for  'tis  a  Seat  of  Maje/ly,  a 
Seat  of  Judgment  and  a  Seat  of  Mercy,  Under  thele  ihree 
Chara6lers  is  the  Seat  of  God  di'(Wngmi\itd  in  Scriptn-.,.  ;  and 
becaufe  this  Word  is  Part  of  my  Text,  1  (liall  therefore  a 
little  enlarge  upon  thefe  Heads. 

When  the  Soul  gets  near  to  God,  it  fees  him, 

(i.)  As  upon  a  Scat  of  Ma j  eft  y.  There  he  appears  to  the 
Soul  in  the  firft  Notion  of  his  Divinity  or  God-iiead^as^e//"- 
fufficient,  and  the  firfl:  of  Beings  ;  he  appears  there  as  the 
infinire  Ocean,  the  unmeafurable  Fountain  of  Being,  and 
Perfeftion,  and  Bleflednefs  ,•  and  the  Soul,  in  a  dueExercife 
of  Grace,  (brinks,  as  it  were,  into  nothing  before  him,  as  a 
Drop,  or  a  Dufl:,  a  mere  Atom  of  Being.  The  Soul  is  in  its  own 
Eyes  at  that  Time,  what  it  is  alwavs  in  the  Eyes  of  God,  as 
mth'mg,  and lefs  than  nothing,  and  Fanity. 

He  appears  then  in  the  Glory  of  his  All-fufficiencej  as  an 
Almighty  Creator,  giving  Birth,  and  Life,  and  Being  to 
all  Things  ,*  and  the  Soul,  in  a  due  Exercife  of  Grace, 
flands  before  him  as  a  dependent  Creature,  receiving  all  its 
Powers  and  Being  from  him,  fupporced  every  Moment  by 
him,  and  ready  to  fink  into  utter  Nothing,  if  God  withdraw 
that  Support.  Such  is  God,  and  fuch  is  the  Soul,  when  the 
Soul  draws  near  to  God  in  Worfliip. 

He  appears  again  upon  his  Seat  of  Majeftyzs  a  Sovereign, 
in  the  Glory  of  his  infinite  Supremacy^  and  the  Soul  fees  him 
as  the  Supreme  of  Beings,  owns  his  jufl:  Sovereignty,  and 
fubje61s  itfelf  afrefli,  and  for  ever  to  his  high  Dominion,  O, 
with  what  deep  Humility  and  Self-abafement  doth  the  Saint, 
confidered  merely  as  a  Creature,  cad  himfelf  down  at  the 
F^oot  of  God,  when  he  comes  near  to  the  Seat  of  his  Ma- 
jefty  !  "  Behold  ( faith  Abraham)  I  now  have  taken  upon  me 
"  to  fpcak  unto  thee,  I  ivho  am  but  Duft  and  Afhes,"  Gen. 
xviii.  27.  This  is  the  Language  of  a  Saint  when  got  near 
to  the  Seat  of  the  Majefly  of  God,     '*  Before  I  had  i'Qen 

*'  thee 


76  The   Soul   drawing  near  Vol.    I. 

*^  thee  as  fuch  a  Sovereign,  I  was  reflive  and  ftubborn  :  In 
*^  Times  paft  I  quarrelled  with  God  becaufe  of  difficult  Du- 
^'  ties  impofed  upon  me,  and  becaufe  of  the  difficult  Dif- 
"  penfations  I  was  made  to  pafs  through  ;  but  now  I  behold 
*^  God  fo  infinitely  my  Superior,  that  I  can  quarrel  no  more 
*'  with  any  Duty,  or  any  Difficulty;  1  fubmit  to  all  his  Will  : 
^^  Whatfoever  he  will  have  me  be,  that  I  am  ,*  whatfoever 
'^  he  bids  me  do,  that  I  do  ;  for  'tis  fit  he  fhould  be  a  So- 
'^  vereign,  and  1  fhould  be  aSubjedl.  I  give  my  felf  to  him 
*'  afrefli,  and  for  ever,  that  he  may  difpofe  of  me  accord- 
"  ing  to  his  own  Will,  and  for  his  own  Glory :  I  would  be 
^^  more  regardlefs  of  my  felf  and  more  regardful  of  my  God; 
*'  'tis  fit  he  fiiould  be  the  ultimate  End  of  all  that  I  can  be, 
*^  and  all  I  can  do,  for  he  is  my  Sovereign. 

j^gain,  When  a  Soul  is  near  to  God.,  God  appears  in  the 
Glory  of  his  HoHnefs  ;  for  the  Seat  of  his  Majejty  is  called  the 
Throne  of  his  Holinefsy  Pfal.  xlvii.  8.  And  then  the  Heavens 
are  not  clean  in  his  Sight  :  And  the  Soul  cries  out  with  thofe 
worfhiping  Seraphims,  Holy,  Holy,  Holy,  is  the  Lord  of  Hojls ; 
the  "whole  Earth  isfidl  ef  his  Glory :  and  joins  with  Ifaiah,  the 
worfhiping  Saint,  in  that  humble  Language, /^a  is  me,  for  I 
am  a  Man  of  unclean  Lips,  &c.  You  .fee  the  Charafter  of  a 
Saint  getting  near  to  God,  and  flanding  before  the  Sean  of 
his  Majefly,  Ifai,  v'u  3,  4.  where  the  Angels  and  the  Pro- 
phet worfliip  together  with  the  deepefl:  Humility.  ^'  I  have 
'^  heard  of  thy  Holinefs  before,  (fays  the  Soul)  and  /  have 
^'  heard  hdoTQ  of  thy  Glory  afar  off;  but  now  mine  Eyes  fee 
^^  it,  and  I  abhor  7ny'fef  in  Duft  and  Jfloes  :  Job  xlii.  6. 

(2.)  His  Seat  is  to  be  confidered  as  a  Seat  of  judgment  ; 
for  God  is  not  only  a  King,  but  a  Judge  :  And  Joi?  has,  with- 
out Doubt,  a  Reference  to  this  in  my  Text,  becaufe  the  Lan- 
guage which  he  ufes,  feems  fuited  to  a  Throne  of  Judicature, 
a  Throne-of  Juftice.  If  I  could  get  near  his  Seaty  I  would  order 
my  Caufe  before  him,  I  would  plead  with  him.  The  Soul  that 
gets  near  to  God,  fees  him  fetting  upoji  a  Seat  of  Judgment^ 
as  an  Omnifcient  God  :  He  looks  like  the  Judge  of  all  the 
Earth,  and  his  Eyes  are  like  a  Flame  of  Fire  to  fearch  our 
Souls  to  the  Centre,  and  to  know  our  moft  hidden  Tho'ts  : 
The  Soul  that  attempts  no  more  to  conceal  it  felf,  no  more 
to  hide  its  Guilt  or  its  Wretchednefs  ;  for  it  beholds  thofe 
Eyes  of  God  that  fee  thro'  all  Things,  that  fearch  into  the 
deepefl  Hypocrify,- and  it  is  impollible  that  any  Thing  fhould 
be  concealed  from  him.     "  Behold  1  am  before  that  God, 

{''  fays 


Serm.  V.  to  GOD  in  Pkayek.  77 

**  (fays  the  Soul)  before  whom  nothing  can  be  hid  ,•  before 
*'  whom  all  Things  are  naked  and  open  ;  and  'tis  with  him  that 
*^  /  have  to  do  ;  therefore  1  open  my  Heart  before  him,  and 
♦*  I  fpreadopen  all  my  inward  Powers,  for  he  fees  and  knows 
"  them  all,  Ihould  I  attempt  to  conceal  them. 

"  I  behold  him  in  his  infinite  and  inflexible  Jujlice,  <is\vc:\l 
"  as  in  his  all-feeing  Knowledge  ;  and  1  cry  out,  If  thou,  O 
♦^  Lordy  jhouldfi  mark  Iniquity,  O  Lord,  ivho  fjould  JtandT*  This 
is  the  Language  of  the  holieft  Saint  getingnear  to  God  here 
on  Earth,  as  feated  upon  a  Seat  of  Judgment. 

I'he  Soul  beholds  him  alfo  as  girt  with  refiftlefs  Power  to 
execute  his  own  Laws  ;  and  the  Thunder  of  his  Power,  fay^ 
yob,  who  can  underjland  ?  He  has  Armies  of  Angels,  Mini- 
fters  of  Fire,  Attendants  on  his  Tribunal,  and  fwift  to  exe- 
cute the  Sentence  of  his  Mouth.  The  Saint  fees  him  thus 
inverted,  thus  furrounded,  and  adores  and  fears  before  him. 

The  Soul  beholds  him  with  Rewards  in  one  Hand,  and 
Punifliments  in  the  other ;  infinite  Rewards,  and  infinite  Pun- 
ilhmenis  ;  ciifiribiiting  to  the  unfeen  World  perpetual  BlelT- 
ednefs,  and  perpetual  Pains.  "  I  behold  him  arayed  in  this 
^*  Glory,  (faith  the  Saint)  I  expe6l  my  Sentence  from  his 
«^  Lips,  from  whence  eternal  Bleffings,  and  eternal  Curfes,. 
"  are  difpenfcd  to  all  the  Regions  of  Heaven  and  Hell  ; 
*^  but  he  will  not  plead  againji  me  with  his  great  Power  ;  the 
^'  Sentence  that  comes  forth  from  his  Mouthy  I  truil:,  fliall  be 
*^  on  my  Side. 

(3.)  He  appears -as  fiting  upon  a  Throne  of  Grace.  The 
Majelly  and  Judgment  that  belongs  to  his  Seat  do  not  for- 
bid Mercy  to  attend  him :  he  fits  upon  a  Seat  of  Mercy,  and 
there  (fays  Job)  the  Righteous  anight  furely  difpute  with  him  ; 
and  there  1  ihould  be  delivered  from  his  Terrors  as  an  aven- 
ging God  ;  there,  though  he  judge  me,  yet  he  will  plead  my 
Caufe  ,•  for  the  fame  Judge  that  fits  upon  a  Throne  of  Glory, 
has  taken  upon  him  to  become  my  Advocate.  "  There  I 
"  behold  him  (fays  the  Soul)  with  Millions  of  Pardons  for 
«'  vile  Tranfgreflbrs,  and  with  abundant  Favour  for  Rebels; 
*<  fuch  a  Rebel  am  I,  andfuch  a  Tranfgreflbr,  and  yet  there 
<'  is  Pardon  and  Grace  for  me.  I  behold  there  Riches  and 
"  Raiment  for  the  Poor,  the  Needy,  and  the  Naked,  and 
•'  Help  for  the  weak  Believer."  Then  Goodnefs  appears 
in  the  Face  of  God,  in  all  the  fweet  Variety  of  its  divine 
Forms.  There  appears  Long-fuffering  for  old  Sinners,  and 
Patience  for  repeated  Guile,  and  Pity  for  the  Mifcrable,  and 

free 


78  The  Soul  dramng  near  Vol.  I. 

free  Grace  for  thofe  that  deferve  nothing  but  Vengeance. 
AH  this  difcovers  it  felf  in  the  Face  of  God,  to  a  Soul  that 
gets  near  him,  even  to  his  Mercy-Seat;  and  the  Soul  bows, 
and  wonders,  and  worfliips,  and  makes  flill  nearerApproaches, 
and  receives  the  Grace,  and  rejoices  in  the  Salvation. 

The  Soul  puts  in  for  a  Share  in  this  Mercy  with  Faith 
and  Hope,  and  will  not  be  denied,  will  not  be  excluded  ; 
then  he  ufes  that  holy  Boldnefs,  that  Panbefia,  or  Liberty 
of  Speech,  Heb.  iv.  i6.  And  this  is  the  Language  of  Faith, 
when  the  Soul  gets  near  to  God  :  "  Since  there  are  fomany 
^^  Millions  of  Pardons  with  thee  for  Sinners,  I  will  not  go  a- 
'^  way  without  one  ;  fince  there  is  fuch  a  Righteoufnefs 
^'  as  that  of  thine  own  Son  to  clothe  the  Naked,  I  will  not 
*^  go  away  without  being  clothed  with  this  Righteoufnefs ; 
'^  fince  there  are  fuch  Supplies  of  Strength  for  the  Weak, 
"  I  will  not  leave  thy  Seat  till  I  get  fome  Strength."  The 
Soul  then  wreflles  and  pleads,  and  makes  Supplication  as 
^acob  did  when  he  came  near  to  God,  Gen.  xxxii.  22.  I  mil 
not  let  thee  go  except  thou  blefs  me.  The  Soul  beholds  in  God 
Mercy  enough  for  the  largefl:  Multitude  of  Sinner?,  and  Par- 
dons large  enough  for  the  blacked:  Oflences  ;  it  lees  Paul 
the  Perfecutor  and  Blafphemer  fo  near  to  the  right  Hand  of 
God  in  Glory,  that  it  cries  out  with  a  joyful  Faith,  *'  All 
^'  the  Aggravations  of  my  Guilt  fhall  no  more  divide  me 
'^  from  the  Mercy-Seat,  fliall  no  more  prevent  my  Hope 
*^  and  Help  in  God  ;  for  there  fits  Paul  the  Perfecutor  and 
''  Blafphemer  ,•  and  he  wasfet  forth  as  an  Example  how  full 
<^  God  is  of  Mercy  /"  iTim.i.  16.  1  obtained  Mercy,  that  in 
me  firfi  Jejus  Chrift  might  fl:r<xi  all  Long- Suffering,  for  a  Pattern 
to  Believers.  This  is  the  Temper,  this  tne  Voice,  and  this 
the  Langunge  of  a  Soul  that  gets  near  to  God,  even  to  his 
Seat,  confid'ered  as  a  Seat  of  Majefty^  of  Judgment,  and  of 
Grace. 

I  proceed  now  to  the  fccond  Sign  or  Attendant  of  holy 
Kearnefs  to  God  in  Prayer, 

lldly.  When  a  Soul  comes  near  to  God  in  Prayer,  there 
will  generally  be  fome  fwect  Tafte  of  the  fpecial  Love  of  God, 
and  'voarm  Returns  of  Love  again  to  God  from  the  Soul.  The  Soul 
that  comes  near  to  God  is  not  fatisfied  merely  with  low  De- 
grees of  Faith  and  Hope,  with  fome  feeble  Dependance,  and 
fome  faint  Expe6]:ations  of  Mercy  ;  it  can  hardly  leave  God 
till  it  has  an  Afllirancc.  Faith  and  Hope  in  the  Mefcy  of 
God  are  different  from  that  Joy  that  arifes  from  the  imme- 
diate 


Serm.  V.  to  GOD  in  Prayek.  79 

diate  Senfations  of  divine  Love.  The  PfLilmifl  in  the  63d 
Pjalm^i'.ii'iyi^c.  feems  to  have  a  Reference  to  both  thcfe  Par- 
ticulars together,  which  I  have  already  mentioned.  AJySoiil 
tlirfleth  for  thee,  wy  Flcflj  loiigeth  for  thee,  to  fee  thy  Povocr  and 
thy  Glory,  fo  as  I  have  feen  thee  in  the  San^uary,  1  have  leca 
ihee  in  "the  Sandtuary  as  fiting  upon  a  Throne  of  Majefty, 
on  a  Seat  of  Judgment  and  of  Grace,*  I  have  feen  thy  Power 
:ind  thy  Glory  there,  and  I  have  alfo  ^qqw  fomething  more 
tl.an  this,  I  have  tafted  feme  fpecial  Loving-Kindnefs,  and 
that  Loving' Kindnefs  is  better  than  Life,  therefore  my  Lips  Jljall 
praife  thee.  1  have  had  a  Senfe  of  the  fpecial  Love  of  God 
Ihcd  abroad  in  my  Soul,  I  have  known  his  Love  is  exercifed, 
towards  me,  therefore  my  Soul  is  full  of  Praife.  God  will 
feldom  let  a  Soul  that  is  got  fonear  him  by  holy  Labour  and 
Fervency  of  Spirit,  go  away  merely  with  Hope  andDepen- 
dance,  without  Ibme  facred  Delight  and  Joy. 

A  Saint  that  has  drawn  near  to  God  in  Wor{l-iip,will  tell 
you  his  own  rich  Experiences,  and  fay,  "  When  1  found  him 
"  whom  my  Soul  loveth,  I  was  conflrained  to  break  forth 
"  into  thefe  fweet  Expreffions,  /  am  my  Beloved's,  and  my 
«'  Beloved  is  mine  ;  for  1  love  him  above  all  Things,  and  my 
''  Love  is  but  the  Effedl  of  his.  In  that  blefled  Hour  I  felr, 
.  ^'  and  1  was  aflured  of  that  mutual  Relation  between  God 
*^  and  me  :  1  found  fo  much  of  his  Lnage  damped  on  me, 
*'  that  I  knew  I  was  the  Lord's;  whence  I  rejoice  in  the  full 
"  Perfwafion  of  his  Love.  Iknow  he  l^ves  me y  for  hi s  fane- 
"  tified  Spirit  hath  mtneffed  with  my  Spirit  that  I  am  one  of  his 
•  ««  Children  ;  and  1  know  that  1  love  him,  for  my  Spin-  wit- 
**  ntlTeth  alfo  as  an  Echo  to  his  Spirit,  that  I  h  »vechofen  him 
"  for  my  Father,  my  Ruler,  and  my  God,  and  havefurren- 
"  dered  my  felf  to  him  on  his  own  Terms  ,*  and  I  addrefs 
**  him  as  my  Father,  with  Words  of  the  chcicefl  AfFedlion, 
"  and  of  mofi:  endeared  Sentiments  of  SouL 

When  a  Perfon,  in  whom  Grace  is  wrought,  gets  fo  near 
to  God,  and  fees  this  God  in  his  own  Lcvelinefs,  and  in  his 
kindeftPerfedHons,  there  arefome  new  divine  Pafllons  kind- 
led in  the  Soul  towards  this  God,  towards  this  firft  Beauty, 
towards  this  Original  of  all  Perfe61ion  and  Goodnefs ;  and 
God  will  feldom  let  one  come  fo  near  him,  without  {hewing 
him  the  Love  of  his  Heart  ;  and  the  Name  of  the  devout 
Worfliiper  graven  (as  it  were)  on  the  Palms  of  his  Hands,  or 
in  the  Book  of  his  Mercy.  He  fpeaks  to  the  Soul  in  his  own 
divine  Language,  **  Son^  or  Daughter^  be  of  good  Chear,  thy 

Sins 


I 


So  The  Soul  drawing  near  Vol.  I. 

'*  Sins  are  forgiven  thee.  O  Man,  thou  art  greatly  beloved,  I 
*'  am  your  God,  ami  you  are  my  People,  I  haiic  bought  thee  dear, 
^'  and  thou  art  mine.  1  have  created  thee,  O  Jacob  ;  /  have 
'^  formed  thee,  Olfrael ;  I  have  redeemed  thee,  O  Believer,  and 
'^  thou  art  for  ever  mine.''  And  fuch  Difcoveries  of  the  Love 
of  God  to  the  Soul  draw  out  ftill  more  Love  from  the  Soul 
towards  God,  and  raife  more  facred  Exercifes  of  divine 
Love  in  one  Hour,  than  a  whole  Year  of  common  Devotions 
can  do  :  and  the  Saint  learns  more  of  this  facred  Senfation 
of  the  Love  of  God,  than  Years  of  cold  and  common  De- 
votions would  teach  him. 

llldly.  When  the  Soul  gets  near  to  God  in  Prayer,  there 
'mill  be  a  Hatred  of  Sin  at  the  very  Thougshts  of  it  ^  and  holy  Melt- 
ings and  Mournings  under  the  Remembrance  of  its  ov^n  Sins. 
^'  How  hateful  does  Sin  appear,  (will  the  Soul  fay)  now  I 
"  am  come  fo  near  to  the  Seat  of  a  holy  God  !  Never  did 
*•  I  fee  Sin  in  fo  dark  and  fo  odious  Colours,  as  this  Plour 
"  reveals  and  difcovers  to  me  ;  never  did  I  fo  fenfibly  be- 
^^  hold  the  Abomination  that  is  in  all  Sin,  as  now  I  do  ;  I 
^^  never  faw  it  fo  contrary  to  aJl  that  is  in  God,  to  his  Ho- 
*'  linefs,  to  his  Glory,  to  his  Juftice,  and  to  his  Grace.  O 
^^  Wretch  that  I  am,  that  I  iliould  ever  have  indulged  Iiii- 
'^  quicy  !  That  I  fhould  ever  have  borne  with  fuch  an  in- 
^^  finite  Evil  in  my  Pleart  !  That  I  fhould  ever  take  Delight 
*'  in  fuch  Mifchief  againfl:  God!  Nov/ 1  hate  and  abhor  my 
^'  felf  becaufe  of  Sin.  0  that  my  Head  were  Waters,  and  my 
'^  Eyes  a  Fountain  of  Tears,  that  1 7night  "ujeep  Day  and  Night, 
'^  becaufe  I  have  been  fuch  a  Sinner  fo  long,  and  becaufe  I 
^^  am  fo  much  a  Sinner  flill  !'*  The  Heart  of  a  Saint  that 
comes  near  to  God,  is  pained  at  the  Memoi-y  of  old  Sins  ; 
and  together  with  a  prefent  Sweetnefs  ofdivine  Love,  there 
is  a  Sort  of  Anguifli  at  the  I'houghts  of  pad  Iniquities.  A 
prefent  God  will  make  pail  Sins  look  dreadful  and  heinous ; 
therefore  ir  is  that  Sin  looks  fo  lictle  to  us,  and  appears  fo 
light  a  Thing,  becaufe  we  feldom  get  near  to  the  Seat  of 
God,  and  bring  i-ur  Iniquities  to  that  divine  Light. 

It  is  a  very  common  Inflance,  and  you  all  know  it,  that  a 
Blot  or  Spot  on  a  Paper,  or  Garment,  looks  fo  much  deeper, 
when  the  Place  you  viev.^  it  in  is  lighter  ;  at  Noon-da),  and 
in  the  Eye  of  the  Sun,  thofe  fmaller  Blemiflies  appear,  which 
at  other  Times  are  utterly  unfeen;  and  every  greater  Spot, 
every  fouler  Stain,  looks  mofl  odious  and  difagreeable.  Jjfl: 
thus  ic  is  with  the  Soul,  when  'tis  difplayed  under  the  Eye 

of 


Sc;m.  V.  to  COD  in  Prayi.k.  Si 

of  the  Sun  of  Right  con  fncfs  ;  every  BlcmKh,  every  Dcfile- 
ir.ciu  appear?,  and  ihe  Soul  hates  it  felf  Co  far  as  it  is  finful, 
\vlii!c  Sin  it  felf  looks  infinitely  more  odious.  T hcv c  f or q  J' oh 
i'jL\Sy  Job  ix.  30.  Should  I  ^.vapj  my  fdf  in  Snci^JVatcr,  and 
make  my  felf  never  fo  clean,  thou  "Mouldjt  phinge  me  in  theDitch^ 
and  my  01111  Clothes  ivould  abhor  me  ;  that  is,  fliould  1  ufc  all 
the  Methods  of  cleanfing  that  are  poilible,  and  then  enter 
into  thy  immediate  Prefence,  that  Light  of  thy  Prefencc 
would  difcover  fo  many  Spots  and  Defilements  upon  me,  as 
if  I  had  juft  plunged  my  felf  in  a  Ditch,  and  my  Garments 
had  been  all  over  defiled. 

[This  Sermon,  if  too  long,  may  be  divided  here.~] 

IVthly.  At  fuch  a  Time  there  is  a  Po'wer  and  Virtue  enters 
into  the  Soul,  coming  from  a  prefent  God,  to  refijt  Sin^  and  to 
oppofe  great  Temptation.  I  can  do  all  Things,  if  Chrifb  be  near 
me  to  flrcngthen  me^  fays  the  Apoflle,  Phil.  iv.  13.  When 
I  was  affli6led  with  the  Buffeting  of  Satan,  fays  the  Hime 
Apoflle,  2  Cor.  xii.  8,  9.  for  this  I  applied  my  fe'f  to  the 
^lercy-Seat,  and  I  got  near  to  the  Throne  of  Grace  ;  there 
I  pleaded  with  my  God,  and  I  received  this  Anfwer  from 
him,  My  Grace  is  fufficient  for  thee  ;  then,  fays  hCy  I  could 
glory  in  Infirmities  and  in  Perfecutions  for  ChriJVs  Sake  ; 
for  "xhen  I  am  v:eak,  then  I  am  ftrong  ;  when  I  feel  my 
own  Weaknefs,  and  fee  Almighty  Strength  near  me, 
and  engaged  on  my  Side,  then  I  grow  flrong  in  Courage,  and 
with  Succefs  encounter  my  moft  powerful  Adverfaries.  / 
Villi  not  fear  (fays  David)  though  Thoufands  have  fet  themfehes 
together  againjl  me,  if  thou  art  with  me,  my  Strength  and  my 
Rock :  /  viillijoalk  thro'  the  Valley  of  Shadow  of  the  Death,  ami 
fear  no  Evil,  Pfal.  xxiii.  4.  for  thou  art  with  me.  Divine  Cou- 
rage and  Fortitude  are  encreafed  abundantly  by  coming  fo 
near  to  the  Throne  of  God. 

There  is  a  Zeal  for  God  enters  into  the  Soul  at  fuch  a  Sea- 
fon,  and  the  Soul  is  more  defirous  to  lay  out  it  felf  for  the 
Glory  of  God  at  fuch  a  Time.  Mofes  had  drawn  near  to  God 
in  the  Mount,  and  had  been  with  him  forty  Days  ;  when  he 
came  down  from  the  Mount,  he  beheld  the  People  filled  with 
Idolatry,  and  he  brake  the  Tables  of  Stone  in  an  Impatience 
of  Zeal  ;  his  Zeal  for  God  was  fo  great,  he  hardJy  knew  what 
he  did  ,•  his  Zeal  for  God  was  kindled  high,  becaufe  he  had 
been  fo  near  to  God,  and  juft  converfing  with  him,  So,Ifaiah 

G  vi 


E2  'flje  Soul  dravsing  near  Vol.   I. 

V'.  8.  wlien  that  great  Saint  had  been  near  to  God,  and  had 
feen  him  in  the  Glories  of  his  lloiinefs,  and  hp,d  Ibme  Cou- 
rage and  Confidence  in  his  Love,  Now  I  will  go,  fays  he,  noon 
any  difiiculc  Meflage,  Here  am  I,  fend  me,  the'  ic  be  to  fulfil 
the  hardefl  Service. 

There  will  be  generally  all  chefe  Attendants  o^  great  Near- 
nefs  to  God,  (t;/;^.)  Poiver  againftTemptation,  Strength  againfl 
Sin,  Zeal  for  the  Glory  of  God  in  the  World^  and  Ability 
to  perform  difficult  Duties. 

Vthly.  There  will  be  a  Spiritual  Frame  introduced  into  the 
Hearty  and  a  Diftance  from    all  carnal  Things.     '^  Stand  by 
**   (faith  the  Soul  to  all  this  World)  whilft  I  go  to  feek  my 
^'  God  ;  but  when  I  have  found  him,  then  the  World  of  ic 
^^  felf,  as  to  all  the  temporal  Concerns  of  it,   vanifhes  and 
^^  goes  out  of  Sight.     When  I  get  fo  near  to  Heaven,  this 
*^  Earth  is  fofmall  a  Point,  that  it  cannot  be  feen,  and  thofe 
*^  Comforts  among  theCreatures,that  were  fair  as  the  Moon, or 
*^  bright  as  the  largerStars,  are  vanquidied  and  loft,  and  difap- 
^^  pear  under  the  brighterLight  of  thisSun.''  Created  Beauties 
with  all  their  little  Glimmerings,  tempt  the  Soul  toward  them, 
when  God  is  abfent  ;  as  a  tv/inkling  Candle  entices  the  filly 
Fly  at  Midnight  to  hover  about  the  Rays  of  ic  ;,  but  the. 
CsiudlQ  faints  under  the  broad  Beams  of  rifing Day-light;  ic 
has  no  Power  to  attrafl  thofe  little  buzzing  Animals  in  the 
Morning,  and  'tis  quite  inviilble  at  Noon.     So  the  very  Ap- 
proach* of  God  makes  Creatures  appear  more  contemptible 
and  worthlefs  in  the  Efbeem  of  a  devout  Chridian  ;   a  God 
near  at  Hand  will  drive  the  Creatures  afar  off;  andaprefent 
God  will  command  the  World  to  utter  Abfence.     None  of 
the  tempting  Vanities  of  Life  come  in  Sight,  and  fometimes 
not  the  mod  important  Concerns  of  it  remain  before  the  Eye 
of  the  Saint,  when  God  appears  and  fills  the  View  and  Pro- 
fpe6t  of  his  Spirit.     The  Soul   is   taken  up  with  fpirituat 
Things,  therefore  carnal  ones  vanifh  ;    'tis  entertained  and 
filled  with  the  Majefty  of  God,  the  Riches  of  Grace,  re- 
deeming Grace  ;  with  the  Glory  of  Chrijt  Jcfts,  the  Beauty 
of  his  Perfon,  the  Honour  of  his  Characters,  his  various  Ex- 
cellencies, and  the  Super-eminence  of  his  Offices,  both  in  the 
Conflitution  and  Difchargeof  them;  the  Soul  is  then  warmed 
with  a  zealous  Concern  for  the  Church  ofC/?n/7,  and  be^with 
Defigns  for  the  Honour  of  God,  while  ic  forgets  the  World. 
Or  at  fuch  a  Seafon  as  this,  when  we  get  near  to  God  in 
Praver,  if  we  think  of  any  of  the  Creatures,  it  i?  all  in  Or- 
der 


Serm.  V.  ^o  GOD  in  Pkaylk.  83 

der  to  the  Honour  of  God.  If  1  think  of  a  Brother,  or  Fa- 
ther, or  Child,  ''  O  may  they  all  be  Inftrumencs  in  thine 
*'  Hand,  for  thine  Honour  here  among  Men,  and  for  ever 
*^  among  blefled  Angels  !"  'J'he  Soul  does  not  ask  for  Riches 
and  Glories  on  Earth  for  them  ;  but,  '^  May  they  live  in 
»<  thy  Sight,  O  Lord  !"  If  it  thinks  of  the  Comforts  of  Life 
or  BleHings  of  Profperity,  "  O  let  Holinefs  to  the  Lord  be 
*<  written  upon  them  all  ,*  fori  would  not  have  one  of  them 
**  but  what  may  fubferve  thine  Honour  in  the  World."  If 
the  Soul  thinks  of  its  Pains,  and  Sorrows,  and  Reproaches, 
it  longs  for  the  Sandtification  of  them  at  prefent,  and  the 
Removal  of  them  in  due  Seafon,  that  it  may  fcrvc  its  God 
the  better.  Thus  the  Soul  is,  as  it  were,  taken  out  of  SeJf, 
when  it  gets  near  to  God, 

^'  Let  me  have  the  Conveniences  of  Life  (fays  theChri- 
^«  ftian)  not  fo  much  for  my  Eafe,  as  that  I  may  better  ad- 
<'  vance  thine  Honour.'*  The  Soul  grows  weaned  from  Self 
at  fuch  a  Time  ;  it  breaks  out  of  the  narrow  Circle  of  Self, 
when  it  gets  nigh  to  God.  If  it  thinks  of  the  Miniftry  or 
of  Ordinances,  *<  Lord,  let  thatMiniftry  be  for  the  Advance- 
*^  ment  of  thy  Name  /  Lord,  let  thefe  Ordinances  be  for 
•"  the  Increafe  of  thy  Glory  in  the  World,  for  the  Advance- 
*'  ment  of  Grace  in  my  Heart,  and  bring  me  nearer  tollea- 
-'  ven  ,'  If  it  thinks  of  the  Kingdom,  or  the  Parliament,  Pow- 
*«  ers  or  Princes  in  this  World,  'tis  with  this  Defign,  that 
*'  God  may  be  glorified  in  the  Courts  of  Princes,  and  in  Par- 
*«  liaments,  and  honoured  in  Armies  and  Nations,  known  and 
*«  unknown."  Thus  the  Soul  always  keeps  within  Sight  of 
God  ;  it  dill  keeps  all  itsDefigns  within  the  Circle  of  God; 
and  aims  ftill  at  the  Glories  of  its  heavenly  Father.  If  ic 
thinks  of  Life  or  of  Death,  ''I  would  not  ask  Life  (fays  the 
«  Saint)  but  to  glorify  thee ;  nor  Death,  but  to  glorify  thee 
''  better,  and  to  enjoy  more  of  thee. 

Thus  when  the  Soul  is  near  to  God,  'tis  in  a  divine  Light 
that  it  fees  all  Things,  'tis  ftill  with  a  Defign  for  God  ,*  and 
when  it  indulges  the  Thoughts  toward  any  Creature,  'tis 
without  turning  afide  a  Moment  from  its  God.  Thus  carnal 
Things  are  taken  into  the  Mind,  and  fpiritualized  by  the 
Prefence  of  God,  the  infinite  Spirit,  when  the  Soul  approaches 
fo  near  to  his  Seat. 

yithly.  There  will  then  be  a  Fixednefs  of  Heart  in  Duty 
vjithout  wanderings  and  Livelinefs  without  tiring.  At  other 
Times  of  common  and  ufual  Worftiip,  when  the  Saint  is  in 

n    o  Tnr\ 


S-V  The  Soul  dra'jj'uig  near  Vol.  I. 

too  fjrmal  and  coo  cold  a  Frame,  the  Hv^art  roves  perpetu- 
ally, and  is  Toon  weary  ;  but  when  we  gee  near  to  God,  then 
v/e  have  a  little  Emblem  of  Heaven  v/ithin  us,  where  they 
wordiip  God  Day  and  Night  withoutMnterruption,  and  with- 
out Wearinefs.  When  we  -lu^/V  upon  God  at  this  Rate,  we 
arc  dill  mounting  z//)  higher  and  higher,  as -0)111)  Eagle's  IVings  ; 
we  "-jcalk  firft  ''Mh out  fainting,  and  then  rumvitbout  i^earying^ 
at  lair,  'voe  fly  as  an  Eagle,  and  make  Hade  to  the  fuller  Pof- 
feillon  of  our  God,  JJai.  xl.  uk.  The  Soul  is  then  detained 
in  the  Prefence  of  God  with  overpowering  Delight,  and  ilT 
cannot  be  taken  away  from  the  Obje6l  of  its  dearelt  Sacif- 
fadlion.  I'hisisa  Joy  above  all  other  Joys,  above  all  the  Joys 
of  Senfe,  above  all  the  Joys  of  the  intelle61ual  World  that 
are  not  divine  and  holy.  There  are  fbme  Pleafures  that  a- 
•rife  from  philofophical  and  intellectual  Notions,  that  are  fu- 
perior  to  the  Pleafures  of  Senfe  ;  but  the  Pleallire  of  being 
near  to  God  in  Devotion,  far  tranfcends  all  thefe. 

Animal  Nature,  at  fuch  a  Seafon,  may  be  worn  out,  and 
faint  and  die  under  it  ;  but  the  Mind  is  not  weary.  'Tis 
pofllble  for  divine  Tranfports  to  rife  fo  high  as  to  break  this 
feeble  Frame  of  Flefli,  and  didolve  it;  and  there  have  been 
Indances  of  Perfons  that  have  been  near  to  a  Diffolution  of 
Mortality  under  the  Power  of  divine  Extafies ;  but  the  Soul 
has  not  been  faint,  has  felt  no  Wearinefs. 

There  are  at  fuch  a  Seafon  mod  pleafurable  Thoughts  of 
Heaven  ;  there  are  fome  bright  Glimpfes  of  that  blelTed 
State  when  a  Chridian  attains  this  Nearnefs  to  God  ;  for 
Heaven  is  a  State  of  Nearnefs  to  God  everlajiing  and  unlnter- 
nipted  ;  nor  are  the  blefled  Inhabitants  of  that  World  ever 
weary  of  their  Company  or  their  Budnefs  ;  and  thus,  when 
there  is  any  Thing  akin  to  Heaven  brought  down  to  the 
Saints  in  this  mortal  State,  they  know  it  cannot  be  uninter- 
rupted and  perpetual;  and  therefore  there  isaDedre  of/re- 
quent  PvCturns  of  fuch  Seafons  as  thefe  are,  while  they  are 
here  on  Earth.  And  as  Chrifi,  the  Bridegroom,  fpeaks  to 
his  Saints  in  the  Language  of  Sohmon,  *^  Let  vie  fee  thy  Face 
often,  my  Spoufe,  my  Beloved,  let  me  hear  thy  Voice  ;  Song  il 
14.  6c  viii.  13."  So  the  Saint  fays  to  his  God  at  fuch  a 
Seafon,  *^  O  mav  I  often  fee  thy  Face  in  this  Manner,  may 
^«  I  often  hear  fuch  a  Voice  as  this  is  from  thee,  for  I 
^'  know  not  how  to  live  without  it."  Flee,  my  Beloved  Ssl- 
viour,  and  make  Hajle  to  a.fpeedy  Return,  and  let  there  be 
an  uninterrupted  and  everlafting  Converfe  between  God 
and  mv  Soul.  Lajily, 


Scrm.  V.  to  COD  in  Praver.  '^c; 

Lajlh\  There  is  at  fiich  a  Scafon  oftentimes  n  pcur:r.^  out  of 
the  Soul  before  God  with  feme  Freedom  in  the  Cift^  as  ivell  as  the 
Grace  of  Prayer.  Merc  Sighs  and  Groans  are  for  Perfons  at  a 
Diilance  -,  but  when  we  get  near  to  God,  we  fpeak  to  hin-i  cv.  n 
in  his  Far  •,  and  the  Heart  is  fu4J,  and  the  Tongue  ovcrfiows. 
I  grant  there  may  be  the  Spirit  of  Prayer  affifling  a  poor 
Soul  that  cannot  get  near  to  God,  but  dill  cries  after  him  when 
he  is  hidden,  and  exprelTes  it  felf  only  in  Sighs  atid  in  Groans 
unutterable  •,  fo  the  Apoftle  tells  us,  Rom.  viii.  26.  The  Spirit 
it  felf  makes  Interceffion  in  us  'With  GroAnings  that  cannot  be  ut- 
tered. And  thus  it  may  be,  while  God  hides  himfclf,  while 
there  is  a  Vail  concealing  God  from  our  Eyes,  while  there  is 
any  fpecial  Temptation  like  a  Mountain  that  kparatcs  between 
God  and  our  Souls,  he  may  fend  his  Spirit  to  work  us  up  to 
earned  Defires  and  Ij:)ngings  after  him. 

But  when  this  Spirit  of  Prayer  has  brought  the  Soul  near; 
when  God  has  been  pleafed  to  turn  afide  the  Vail,  to  remove 
the  Mountain,  and  to  difcover  himlelf  in  all  his  Glory,  Beauty, 
and  Love,  then  there  will  be  generally  the  Gift  of  Prayer  alfo 
in  Exercife  by  the  AfTiftance  of  the  promifed  Spirit  •,  and  fuch 
Perfons  many  Times  are  able  to  addrefs  themfclves  to  God 
with  much  Freedom,  and  pour  out  the  Soul  before  God  in  pro- 
per Words,  notwithftanding  at  other  Times  they  appear  to  have 
but  weak  Capacities.  When  they  have  fuch  affecling  Sights 
of  their  own  Sin  and  Guilt,  and  fuch  furprizing  Views  of  the 
Mercy  of  God    manifefted  in  them  in    particular,  and  at  the* 

I    fame  Time  when  they  look  upon  all  Things  round  them  with 

'    a  Defign  for  the  Glory  of  God  ♦,    they  are  both  naturally  and 
divinely  taught    to  pour  out  their  Souls  before  God,  and  re- 

I    prefent  their  Cares  and  Circumftances  to   him   in  alfeding 

'   I-anguage. 

I  will  not  fay  indeed,  it  is  always  fo  when  any  Soul  gets  near 
to  God  ;  there  mud  be  fome  Allowance  made  for  the  different 
Tempers  and  Conditutions,  as  I  diall  fliew  immediately.  There 
have  alfo  been  fome  Indances  of  holy  Men,  whofe  Voice  has, 
at  fuch  a  Time,  been  over- powered  with  divine  Pleafure,  all 
their  Powers  have  been  tranfported  and  overwhelmed  with  rap- 
turous Silence  ;  but  for  the  mod  Part  holy  Souls  have  found 
an  uncommon  Liberty  of  Language  at  the  Throne  of  Grace 

tat  fuch  Seafons.  And  this  is  one  Reafon,  I  am  perfuaded,  why 
\  the  Gift  of  Prayer  is  not  fo  common  a  Thing  as  might  be 
I  wifhed,  becaufe  there  is  fo  little  Nearnels  to  God  among  the 
i  G  3  ,  Profeflbrs 


86  ^he  Soul  drawing  near  Vol.  I. 

Profefibrs  of  our  Day.  The  Gift  of  Prayer  abounds  not  a- 
mong  Chriflians  in  our  Churches  -,  O  that  I  could  fay  it  was 
found  more  glorioufly  among  Minifters,  while  in  your  Name 
we  fpeak  to  the  great  God  !  But  if  there  were  a  conftant  la- 
borious Diligence  in  the  Soul  to  get  nearer  to  God,  in  all  our 
fecret  as  well  as  publick  AddrefTes  to  him,  we  fhould  find  more 
Abundance  of  the  Gift  of  Prayer  poured  down  upon  us  by  the 
Spirit,  as  well  as  brighter  Evidences  of  every  praying  Grace, 

I  mud  conclude  this  Difcourfe  before  I  proceed  to  the  other 
Heads  which  were  propofed  ;  but  I  would  not  willingly  leave 
it  without  a  Caution  or  two,  and  one  Refle£iion. 

The  firft  Caution  is  this  :  Let  not  the  humble  mourning  Chrif 
tian,  who  walks  carefully  with  God^  under  much  Darknefs  and 
Fear^  charge  himfelf  with  utter  Dijiance  and  Eftrangement  from 
the  throne  of  Grace^  becaufe  he  does  not  feel  all  thefe  facred  Paf 
Jwns  and  Powers  of  Nature  in  lively  Exercife^  while  he  bows  his 
Knees  before  the  Lord  :  For  I  have  defcribed  this  blefled  Pri- 
vilege in  the  fublimc  Glory  and  Beauty  of  it,  fo  as  it  has  been 
often  attained  and  enjoyed  by  Perfons  eminent  in  Grace  and 
Religion,  and  cfpecially  fuch  as  have  had  lively  Affc6lions,and 
the  Powers  of  animal  Nature  in  a  good  Degree  fandlified,  and 
fubfervient  to  the  Devotions  of  the  Soul.  But  where  the  na- 
tural Spirits  are  low  and  finking,  and  where  Temptations  and 
Darknefs  hang  heavy  upon  the  Mind,  the  Chriflian  may  truly 
draw  near  to  God,  fo  far  as  to  find  a  gracious  Acceptance  with 
^im,  and  may  fetch  fecret  divine  Communications  from  the 
Mercy-Seat  to  maintain  his  fpiritual  Life  -,  tho'  he  feels  but 
little  of  thefe  Senfations  of  heavenly  Plcafure,  thefe  more  vigo- 
rous Efforts  of  Devotion  and  Joy.  Yet  let  him  neither  deny 
nor  defpife  thofe  more  elevated  Enjoyments  of  Soul,  thofenear 
and  blelTed  Approaches  to  the  Seat  of  God,  with  which  others 
have  been  favoured. 

The  fecond  Caution  Ihall  be  addreffed  to  thofe,  who  feel 
much  of  Rapture  and  Tranfport  in  their  Hours  of  fecret  Piety. 
I  intreat,  That  they  would  not  imagine  themfelves  fo  often  to  en- 
joy this  unfpeakable  Privilege  of  holy  Nearnefs  to  God  in  IVorfhip^ 
if  they  do  not  fenfibly  find  fuch  an  Increafe  of  HoUnefs^  as  may. 
prove  effectually  that  they  have  been  with  God.  If  they  have 
been  converfing  with  their  Maker,  like  Mofes  in  the  Mount, 
there  will  be  a  Shine  of  Holinefs  upon  the  Face  of  their  Souls. 
To  pretend  therefore  to  have  enjoyed  much  of  God  in  the 
Clofet,  and  to  come  down  amongft  Men  peevifh  and  fretful, 

or 


Serm.  V.  to  GOD  in  Prayer.  R; 

or  immediately  to  betray  a  carnal  and  covetou<;,  or  an  haughty 
and  intradable  Spirit  j  Hicfe  are  Things  of  fo  inconlidcnt  a 
Nature,  that  the  Tucceeding  Iniquity  fpoiis  the  Devotion,  and 
almofl:  deftroys  the  Pretence  to  any  fublimc  Degrees  of  it. 
Such  Perfons  had  need  look  well  to  themfclvcs,  and  make  a 
narrow  Search  within,  whether  their  Hearts  be  fincere  with 
God  or  no,  left  they  build  all  their  Hopes  upon  the  flafhy  Ef- 
forts of  animal  Nature,  coupled  with  the  Thoughts  of  fomc 
facred  Objedls,  and  tacked  on  to  a  divine  Meditation. 
Reflection. 

What  a  wretched  Hindrance  is  this  World  to  our  Chrijlian 
Profit  and  Pleafure  !  How  often  does  it  keep  the  foul  at  a  fad 
Diflance  from  God  !  With  what  Difficulty  and  uneafy  Re- 
kidlance,  are  we  fometimes  drawn,  or  rather  dragcd  into  Re- 
tirement, that  the  Soul  may  feek  after  God  there  !  How  many 
Excufes  does  the  Flefh  borrow  from  the  Cares  and  Neceffities 
of  this  Life,  to  delay,  or  to  divert  the  Duty  of  Prayer  ?  Our 
Memory,  our  Imagination,  and  our  Senfes,  are  faithful  Pur- 
veyors and  Treafurers  for  the  World  -,  they  are  ever  rcprefent- 
ing  to  us  the  Things  of  this  prefent  State,  the  Triiics  or  the 
Bufinefles,  the  Cares  or  Amufements  of  it,  the  Labours  or  De- 
lights which  relate  to  this  Life  •,  and  thereby  we  are  diverted 
and  feparated  from  God,  and  called  away  from  him  often,  as 
foon  as  we  begin  to  approach  his  Prefence. 

W^hat  a  pernicious  Enemy  is  this  Flefh  to  the  Soui,  both  in 
the  Pleafures  and  the  Pains  of  it !  And  this  Worlds  both  in  the 
Flatteries  and  the  Frowns  of  it,  and  even  in  its  neceflary  Cares  ! 
When  we  would  give  our  God  the  upper  Room  in  our  Hearts, 
how  is  this  World  ready  to  get  the  Alcendant  !  How  often 
does  it  break  in  upon  our  mod  facred  Retirements,  and  thrufl 
it  fclf,  with  all  its  Impertinencies,  into  our  holy  Meditations  ! 
How  often  docs  it  fpread  a  carnal  Scene  all  over  our  Thoughts 
at  once,  and  fpoil  our  devoutefl  Hours  /  ''  I  cannot  dwell  fo 
"  long  in  my  Clofet  as  I  would  do  (fays  a  Chriftian)  the  World 
"  has  fuch  importunate  Demands  upon  me."  The  World 
follows  us  into  our  Places  of  Retirement  •,  the  Exchange,  or  the 
Shop,  prefles  into  the  Temple,  and  robs  God  even  to  his  Face. 

Let  us  then  have  a  Care  of  the  Flcfo  ;  let  us  have  a  Care  of 
this  IVorld  \  we  muft  be  watchful  over  them  as  our  mod  fub 
tie  and  dangerous  Enemies,  if  we  would    keep  our  Souls  near 
to  God,  or  often  enjoy  this  divine  Privilege.     BlefTed  Enoch  ! 
Who  could  walk  with  God  in  the  Midft  of  all  the  bufy    and 

G  A.  vicious 


88  Sins  and  Sorrows  Vol.  I. 

vicious  Scenes  of  the  old  World  1  And  he  was  tranflated  to 
Heaven  without  calling  at  the  Gates  of  Death,  that  he  might 
give  a  glorious  Teftimcny  to  Men  how  well  God  was  pleafed 
with  him  Happy  Soul !  That  could  keep  near  to  God,  and 
maintain  an  holy  and  humble  Converfc  with  him,  when  a/l 
Fle/b  had  corrupted  its  Way^  and  the  Earth  was  full  of  Iniquity 
and  Violence  !  Bleffed  Man  !  Who  knew  not  what  it  was  to 
die,  but  he  knew  what  it  was  to  be  near  to  God  ;  and  hisFaith 
and  his  Devotion  were  changed  the  fliorteft  Way  into  Sight 
and  Enjoyment!  Happy  6^/W/ /  who,  without  being ^^y^«/ at 
all  from  the  Body^  was  brought  near  to  the  Seat  of  divine  Ma- 
jefty,  and  in  the  fulled  Manner  prefent  with  the  Lord  I 


SERMON     Vf. 

Sins   and    Sorrows  fpread  before  GOD, 


Job    xxiii.  3,  4. 

O  that  I  knew  where  I  anight  find  him  I  that  I  might  come  even 
to  his  Seat  ;  /  would  order  my  Caufe  before  him^  and  fill  my 
Mouth  with  Arguments, 

The  Second  Part. 

THERE  is  fuch  a  Thing  as  Converfe  with  God  in  Prayer, 
and  it  is  the  I/ife  and  Pleafure  of  a  pious  Soul ;  without 
it  Vv^e  are  no  Chriilians  ♦,  and  he  that  pradlifes  it  mod  is 
the  bed  Follower  o^  Chrifl  -,  For  our  Lord  fpent  much  Time 
in  Converfe  with  his  Jieavenly  Father.  This  is  Balm  that  eafes 
the  mod  raging  Pains  of  the  Mind,  when  the  wounded  Con- 
Icience  comes  to  the  Mercy-Seat,  and  finds  Pardon  and  Peace 
there.  This  is  the  Cordial  that  revives  and  exalts  our  Natures, 
v/hen  the  Spirit,  broken  with  Sorrows,  and  almod  fainting  to 
Death,  draws  near  to  the  Almighty  Phyfician,  and  is  healed  and 
refreflied.  The  Mercy-Seat  in  Heaven  is  our  fured  and  fwcet- 
ed  Refuge  in  every  Hour  of  Didrefs  and  Darknefs  on  Earth  : 
This  is  our  daily  Support  and  Relief,  while  we  are  pafling 
through  a  World  of  Temptations  and  Harddiips  in  the  Way 

to 


Scnn.  VI.  fpretid  before  GOD.  89 

to  the  proniifcd  Land,  *Tis  goo  J  for  us  to  drwjj  near  to  God^ 
PUl.  Ixxiii.   28. 

And  yet  ib  much  is  human  Nature  funk  down  and  fallen 
from  God,  that  qwqw  his  own  Chikiren  are  ready  to  indulge  a 
Ncgled  of  Converic  with  him,  if  their  Souls  are  not  always 
upon  the  Watch.  But  let  it  be  remembered  here,  that  fo  much 
as  we  abate  of  this  divine  Entertainment  among  the  Vanities 
or  Amufements  of  the  World,  the  BufinenTe-s  or  BurJ.cns  of 
Life  •,  fo  much  we  Jofe  of  the  Glory  and  Joy  of  Religion,  and 
deprive  our  Souls  o^  the  Comfort  that  God  invites  us  to  receive. 

Job  was  cncompafled  with  Sorrows  all  around,  and  his  F  ricnds 
had  cenfured  him  as  a  vile  Hypocrite,  and  a  great  Sinner,  bc- 
caufe  he  was  fo  terribly  afflicted  by  the  Hand  of  God  ;  whither 
fnould  he  run  now  but  to  his  heavenly  Father,  and  tell  him  of 
all  his  Sufferings  ? 

From  the  Pradlice  of  this  holy  Man,  I  thought  we  might 
have  fufficient  Warrant  to  draw  this  Inference,  (^iz.)  That  "jcben 
a  Saint  gets  near  to  God  in  Prayer^  he  tells  htm  all  his  Circum- 
fiances^  and  pleads  for  Help,  And  that  is  the  Bo^rine  which  I 
am  endeavouring  now  to  improve.  O  //  I  could  but  come  near 
him,  even  to  his  Seat,  I  would  order  my  Caufe  before  him  -,  I  would 
fpread  all  my  Concerns  before  his  Eye,  and  I  would  plead 
with  him  for  Relief  :  I  would  fill  tny  Mouth  with  Arguments. 

Four  Things  I  propofed  in  the  Profecution  of  this  Doctrine. 

I.  To  confider  what  it  is  for  a  Soul  to  get  near  to  God  in 
Prayer. 

II.  What  particular  Subjeds  doth  a  Soul,  thus  brought  near 
to  the  Mercy-Seat,  converfewith  God  about. 

III.  Why  he  choofes  to  tell  all  his  Circumftances  and  his  Sor- 
rows to  God,  when  he  is  thus  near  him. 

IV.  How  he  pleads  for  Relief 

ifi.  We  have  already  confidercd,  What  'tis  for  a  Soul  to  get 
near  to  the  Seat  of  God,  and  JVhat  are  the  ufual  Attendants  of 
fuch  a  Privilege.  At  fuch  a  Seafon  the  holy  Soul  will  have  an 
awful  and  adoring  Senfe  of  the  Majefty  of  God,  a  becoming 
Fear  of  his  Terrors,  and  fome  fweetcr  Talle  of  his  Love. 
There  will  be  a  divine  Hatred  of  every  Sin,  and  a  fenfible  Vir- 
tue and  Influence  proceeding  from  a  prefent  God,  to  refill 
every  Temptarion  ;  there  will  be  a  fpiritual  and  heavenly  Tem- 
per difFufing  itfelf  through  the  whole  Soul,  and  all  the  Powers 

of 


90  Sins  and  Sorrows  Vol.  I. 

of  it ;  a  Fixed nefs  of  Heart  without  wandering  -,  and  a  Live* 
linefs  without  tiring :  No  Wearinefs  is  felt  in  the  Spirit  at  fuch 
a  Seafon,  even  though  the  Flefh  may  be  ready  to  faint  under 
the  overpowering  Sweetnefs  ;  then  the  Soul  with  Freedom 
opens  it  felf  before  the  Eye  of  God,  and  melts  and  flows  in 
divine  Language,  whether  it  complain  or  rejoice.  But  I  have 
iinifhed  this  Head,  and  repeat  no  more. 

Wdly.  What  are  foms  of  the  particular  Circumjlances^  or  Sub- 
jects of  Complaint^  that  aSaint  brings  to  God  when  he  comes  near  him. 
In  general,  a  Saint,  when  he  is  near  to  God,  has  all  the  Fulnefs 
of  his  Heart  breaking  out  into  holy  Language  \  he  pours  out  his 
whole  Self  before  his  God  and  his  Father !  All  the  infinite  Af- 
fairs that  relate  to  the  Flefh  and  Spirit,  to  this  Life,  and  that 
which  is  to  come  ;  all  Things  in  Heaven,  and  all  Things  in 
Earth,  created  or  uncreated',  may,  at  one  Time  or  other,  be  the 
Subjects  of  Converfe  between  God  and  a  holy  Soul.  When 
the  Queftion  is  asked  by  a  carnal  yizx\^What  can  a  Chrijlian talk 
with  God  fo  long  and  fo  often  about  ?  The  Chriftian,  in  a  divine 
Frame,  anfwers  •,  ^'  He  hath  Matter  enough  for  Converfe  with 
"  God,  to  wear  out  Time,  and  to  fill  up  Eternity.'*  It  may 
be  as  well  asked  on  the  other  Side,  What  has  he  not  to  fay  ? 
What  is  there  that  relates  to  God,  or  to  himfelf,  to  the  upper, 
or  the  lower  World,  that  he  may  not  at  fome  Time  fay  to  his 
God  ? 

But  I  muft  confine  my  felf  from  wandering  in  fo  large  a 
Field,  that  I  may  comport  with  the  Defign  of  my  Text.  Tho' 
a  good  Man,  in  devout  Prayer,  often  fpreads  his  Hopes  and 
his  Joys  before  the  Lord,  as  well  as  his  Sorrows,  Fears,  and 
DiftrelTes  ;  yet  I  fhall  at  prefent  endeavour  to  fet  forth  only  the 
mournful  and  complaining  Reprefentations  of  his  Circumflan- 
ces  that  he  makes  before  the  Throne  of  God. 

ifi.  If  I  could  but  come  near  the  Mercy-Seat,  I  would  confefs 
how  great  my  Sins  are^  and  I  would  pray  for  pardoning  Grace. 
I  would  fay,  "  How  vile  I  am  by  Nature  -,*'  I  would  count 
my  original  Defcent  from  Adam  the  great  Tranfgreffor,  and 
humble  my  felf  at  the  Foot  of  a  holy  God,  becaufe  I  am  the 
Defcendant  of  fuch  a  Sinner. —  I  would  tell  him  how  much 
viler  I  have  made  myfelf  by  Practice  •,  "  I  have  been  an  Ene- 
"  my  in  my  Mind  by  Nature,  and  guilty  of  many  wicked 
"  Works,whereby  I  have  farther  eflranged  my  ft-lf  from  him.** 
I  would  tell  my  God  how  mulripliod  my  Tranlgreflions  have 
been  before  I  knew  hini,  and  how  aggravated  they  have   been 

fince 


I 


Scrni.  VI.  fpread  before   GOD.  91 

fince  I  have  been  acquainted  with  him.  I  would  acquaint  him 
witli  the  Frequency  of  my  returning  (iuilt,  how  I  have  finned 
againfl  Mercies,  againft  Reproofs,  againit  Warnings  received 
often  from  his  Word,  and  often  from  his  Providence. 

1  may  app-Ml  to  the  Souls  of  many  prefenr,  whether  they 
have  not  had  the  greateil  Freedom  of  ConfefTion  of  their  Sins, 
when  they  have  been  neareft  to  God,  even  tho'  he  be  a  God  of 
Holinefs.  At  other  Times,  they  have  not  only  been  averfe  to 
confefs  to  any  Friend,  but  even  unwilling  to  talk  over  to  them- 
felves  the  Aggravation  of  their  Iniquities,  or  to  mention  them 
in  Prayer  •,  but  when  they  are  brought  thus  near  the  Throne 
of  God,  they  unbofoin  themfelves  before  him,  they  pour  out 
their  Sins  and  their  Tears  together,  with  a  fweet  and  mournful 
Satisfadion. 

*'  I  behold  (fays  the  Saint)  the  great  Atonement,  the  Blood 
"  of  Jefiis^  and  therefore  I  may  venture  to  confefs  my  great 
'*  Iniquities,  for  the  Satisfadtion  is  equal  to  them  all.  When 
*'  I  behold  God  upon  his  Seat,  I  behold  the  Lamb  in  the  Midft 
*'  of  the  Throne  as  it  had  beenjlain^  and  he  is  my  Peace-maker. 
"  I  fee  his  all  fufficient  Sacrifice,  his  atoning  Blood,  his  perfe6l, 
*'  his  juftifying  Righteoufnefs."  The  Soul  then  anfwers  the 
Call  of  God  with  great  Readinefs,  when  God  fays  in  Ifa.  i.  1 8. 
Come  let  us  reafon  together  ;  tho^  your  Sins  have  been  as  Scarlet^ 
they  fljall  be  as  WooL  '*  I  am  ready  ("fays  the  Soul)  to  enter 
*'  into  fuch  Reafonings  -,  I  am  ready  to  confefs  before  thee, 
"  that  my  Sins  are  all  Crimfon  and  Scarlet,  but  there  is  clean- 
"  fing  Blood  with  thy  Son  :  Blood  that  has  waflied  the  Gar- 
"  ments  of  a  thoufand  Sinners,  and  made  them  white  as  Snow  ; 
"  and  it  has  the  fame  Virtue  iliil  to  walli  mine  too  :  I  truft  in 
•*  it,  and  rejoice  when  I  behold  that  Blood  fprinkled  upon  the 
"  Mercy  Seat,  and  therefore  I  grow  confident  in  Flope,  and 
*'  draw  yet  nearer  to  God,  a  reconciled  God,  fince  his  Throne 
"  has  the  Memorials  of  a  bleeding  Sacrifice  upon  it. 

idly.  If  I  could  get  near  the  Seat  of  God,  I  would  tell  him 
how  many  my  Enemies  are.,  and  how  fir ong  •,  how  malicious^  arid 
how  full  of  Rage. — And  I  would  beg  Strength  againft  them.,  and 
Vi^iory  over  them., — I  would  fay  as  David  -,  Many  there  be  that 
hate  me.,  many  there  be  that  rife  up  againfi  7ne  •,  and  many  there 
he  that  fay  of  my  Soul.,  ther^  is  no  Help  for  him  in  God  -,  but  thou 
O  God.,  art  my  Glory.,  my  Shield.,  and  the  Lifter  up  of  my  Head^ 
Pfal.  iii.  Then,  fays  the  Soul,  I  would  complain  to  God  of 
all  my  indwelling  Corruptions,   of  the  Body  of  Death  that 

dwells 


gz  Sins  ^W  Sorrows  Vol.  I. 

dwells  in  me,  or  in  which  I  dwell  •,  and  fay,  0  ijuretched  Man 
that  I  am,  who  JJjall  deliver  me  ?  I  would  tell  him  then  of  the 
fecret  Working  of  Pride  in  my  Heart,  though  I  long  to  be 
humble  \  of  the  rifing  of  Ambition  in  my  Soul,  though  I 
would  willingly  maintain  a  middle  State  amorigfl:  Men, 
and  not  aim  and  afpire  to  be  great.  I  would  acquaint  him  of 
the  Vanity  of  my  own  Mind,  though  I  am  perpetually  endea- 
vouring to  fubdue  it.  I  would  tell  him,  with  Tears,  of  my 
fmful  PalTions,  of  my  Anger  and  Impatience,  and  the  Work- 
ings of  Envy  and  Revenge  in  me  ;  of  the  perpetual  Stirings 
of  diforderly  Appetites,  v/hereby  I  am  led  away  from  my  God  : 
I  would  tell  him  of  the  Hardnefs  of  my  Heart,  and  the  Ob- 
ftinacy  of  my  Temper.  I  would  open  before  his  Eye,  all  the 
Vices  of  my  Conftitution  ;  all  thofe  fecret  Seeds  of  Iniquity 
that  are  ever  buding  and  bloflbming  to  bring  forth  Fruit  to 
Death,  lliefe  Things  are  fit  to  mourn  before  the  Lord,  when 
the  Soul  is  come  near  to  his  Seat. 

I  would  complain  of  this  fore  Enemy,  the  Worlds  that  is 
perpetually  befeting  me,  that  ftrikes  upon  all  my  Senfes,  that 
by  the  Ears,  and  the  Eyes,  and  all  the  outward  Faculties,  draws 
my  Heart  away  from  God  my  bed  Friend.  I  would  tell  him 
of  the  Rage  of  Satan,  that  watchful  and  malicious  Adverfary  ; 
that  I  cannot  engage  in  any  Duty  of  Worfhip,  but  he  is  ready 
to  throw  in  fome  foolifli  or  vain  Suggeftion  to  divert  me  ;  and 
I  would  look  forward,  and  point  to  my  lad  Enemy  Death,  and 
beg  the  Prefence  of  my  God  with  me,  when  I  walk  thro'  that 
dark  Valley  :  "  Lord,  when  I  enter  into  that  Confli(5t,  afTift 
*'  me,  that  /  way  fear  no  Evil^  but  be  made  more  than  a  Con- 
*'  queror  through  him  that  has  loved  me. 

^dly.  I  would  tell  him  what  Darknefs  I  labour  under ^  either 
in  RefpeFt  of  Faith  or  Praclice.  If  I  am  perplexed  in  my  Mind 
and  intangled  about  any  of  the  Dodlrines  of  the  Gofpel,  I-. 
would  then  tell  my  God  whatmy  Intanglementsare,  where  the 
Difficulty  lies  ;  and  I  would  beg,  that  by  his  Spirit  and  his 
Word,  he  would  {oht  the  Controverfy,  and  fet  his  own  Truth 
before  me  in  his  own  divine  Light.  And  then  in  Point  of 
Praclice,  what  Darknefs  lies  upon  the  Spirit  at  fuch  a  Tmie, 
is  revealed  before  God  :  "  My  Way  is  hedged  up,  I  know  not 
"  what  Path  to  choofe  •,  'ris  very  hard  for  me  to  find  out  Duty : ' 
*•  Shew  me,  O  Lord^  the  Way  wherein  I  ihould  walk,  and 
^•'  mark  out  my  Path  plain  for  me. 

4  i^b^ 


Serm.  VI.  fprcad  before  GOD.  93 

^tbly.  I  would  mourn,  and  tell  him,  ho'-jj  little  Converfe  I 
haije  "voith  himjclfy  how  much  he  is  hidden  from  me:  1  w(jLild 
complain  to  him,  how  far  ofl'  I  ;im  from  him  the  mofl:  Fare 
of  my  Life,  how  few  are  the  Hours  of  my  Communion  with 
him,  how  Ihorc  is  the  Yifir,  how  much  hisl'^ace  is  concealed 
from  me,  and  how  far  my  Heart  is  divided  from  him.  A  vSoul 
then  fays,  ^'  Surely  there  is  too  great  a  Diftance  between 
"  me  and  my  God,  my  heavenly  Father  ;"  and  cries  ouc 
with  Bitternefs,  Why  is  God  fo  far  from  vie,  and 'why  is  my  Heart 
fo  far  from  God  1  How  often  do  I  wait  upon  him  in  his  own 
Sanduary,  and  among  his  Saints,  but  I  am  not  favoured  with 
the  ^ighiof  his  Po'wer  and  Glory  there  /  And  how  often  do  I 
feek  him  in  my  fecret  Retirements,  but  I  find  him  not  !  I 
would  tell  him  how  often  I  read  his  Promifes  in  the  Gofpel, 
and  tafle  no  Sweetncfs  ;  I  go  frequently  to  thofe  Wells  of 
Confolation,  and  they  feem  to  be  dry  ;  then  /  turn  my  Face y 
and  go  away  afJjamed. 

Sthly.  1  would  tell  him  too  of  my  temporal  Troubles,  if  I  got 
near  to  God,  becaufe  they  unfit  me  for  his  Service,  they 
make  me  uncapable  of  honouring  him  inthe  World,  and  ren- 
der me  unfit  for  enjoying  him  in  his  Ordinances  :  1  would 
tell  him  how  they  damp  my  Zeal,  how  they  bow  my  Spirit 
down,  and  make  me  go  mourning  all  the  Day  long,  to  the 
Diflionour  of  Chriftianity,  which  is  a  Difpenfation  of  Grace 
and  Joy.  Thus  I  might  complain  before  God  of  Pains,  of 
Weaknefs,  of  Sicknefs,  of  the  Diforders  of  my  Flefli  ;  I 
might  complain  there  too  of  the  Weaknefsofall  my  Powers, 
the  Want  of  Memory,  the  Scatterings  and  Confufions  that 
are  upon  my  Thoughts,  the  Wanderings  of  my  Fancy,  and 
the  unhappy  Influence  that  a  feeble  and  difeafed  Body  has 
upon  the  Mind :  "  O  my  God,  how  am  I  divided  from  thee, 
^'  by  dwelling  in  fuch  a  Tabernacle  /  ftill  patching  up  a 
**  tottering  Cottage,  and  wafling  my  bed  Hours  in  a  pain- 
*'  ful  Attendance  on  the  Infirmities  of  the  Flefh  / 

I  might  then  take  the  Liberty  of  fpreading  before  my 
God,  all  the  Sorrows  and  Vexations  of  Life,  that  unhinge 
my  Soul  from  its  Centre,  that  throw  it  off*  from  my  Guard, 
and  hurry  and  expofe  me  to  daily  Temptations.  I  might 
complain  of  my  Reproaches  from  Friends  and  Enemies  ;  be- 
caufe thefe,  many  Times,  wear  out  the  Spirit,  and  unfit  it 
for  A6ts  of  lively  Worfliip.  Thefe  are  my  weekly  Sorrows 
and  Groans,  thefe  are  my  daily  Fears  and  Troubles  ,*  and 
thefe  fhall  be  fpread  before  the  Eyes  of  my  God,  in  the 
happy  Hour  when  I  get  near  him'.  Lajily, 


94-  3iNS  and  Sorrows  Vol.  I. 

Lajlly,  I  would  not  go  away  without  a  Word  of  Fity,  and 
Complaint  concerning  my  Re  I ati  on  s^  my  Friend  Sy  and  Acquaintance^ 
that  are  afar  ojffrom  God.  I  would  put  in  one  Word  of  Pe- 
tition for  them  that  are  carelefs  and  unconcerned  for  them- 
felves  :  I  would  weep  a  little  at  the  Seat  of  God  for  them  : 
I  would  leave  a  Tear  or  two  at  the  Throne  of  Mercy,  for 
mv  deareft  Relatives  in  the  Flefli,  for  Children,  Brothers  or 
Siders,  that  they  might  be  brought  near  to  God,  in  the  Bonds 
of  the  Spirit.  Then  would  1  remember  my  Friends  inChrill, 
my  Brethren  and  Kindred  in  the  Gofpel ;  fuch  as  labour  un- 
der heavy  Burdens,  languifh  under  various  Infirmities  of  Life, 
or  groan  under  the  Power  of  ilrong  Temptations.  When 
God  indulges  me  the  Favour  of  his  Ear,  I  would  fpread  their 
Wants  and  Sorrows  before  him,  together  with  my  own,  and 
vmke  Supplication  for  all  the  Saints,  I  would  leave  a  Petition 
at  the  Mercy-Seat  for  my  native  Country,  that  Knowledge 
and  Holinefs  may  overfpread  the  Nation  ;  That  our  King 
may  be  a  nurling  Father  to  the  Church,  and  our  Princes  may 
be  Blefllngs  to  the  Land.  A«d  while  I  fend  up  myRequefls 
for  the  Britifb  Illands,  I  would  breathe  out  many  a  Sigh  for 
Zion^  that  fhe  may  be  the  Joy  of  the  ivhok  Earth,  I  proceed 
now  to, 

llldly.  The  third  Head  of  Enquiry,  which  is  this  ;  Why 
does  a  Saint,  ixihen  he  gets  near  to  Cody  delight  to  tell  him  all  bis 
Circumflances,  and  all  his  Sorro'ws  ? 

In  general  I  might  fay  this,  Becaufe  it  is  fo  feldom,  at  lead 
in  our  Day,  that  a  Saint  gets  very  near  to  God  ;  therefore, 
when  he  finds  that  happy  ]Minure,  he  fays  to  his  God  ali 
that  he  wants  to  fay  ;  he  tells  him  all  his  Heart,  he  pours 
out  all  his  Wants  before  him  ,*  becaufe  thefe  Seafons  are 
very  few.  'Tis  but  here  and  there  an  extraordinary  Chrif- 
tiari",  who  maintains  conftant  Xearnefs  to  God  ;  the  bed 
complain  of  too  much  Diftance  and  Ellrangement.  But  to 
defcend  to  Particulars. 

I.  He  is  our  chief  Friend,  and  'tis  an  Eafe  to  the  Soul,  to 
'Dent  it  f elf  in  the  Bofom  of  a  Friend,  "johen  'xe  are  in  his  Compa- 
ny. More  efpecially  as  it  was  in  the  Cafe  of  Job,  when  other 
Friends  failed  him  when  he  had  begun  to  tell  them  fome  of  his 
Sorrows,  and  withal  maintained  his  own  Integrity,  they  would 
not  believe  him,  but  became  his  Troublers  inftead  of  his  Com- 
forters :  My  Friends  fcorn  me,  fays  Job,  chap.  xvi.  ver.  20.  but 
mine  Eye  pours  out  Tears  to  God.  '  I  go  to  my  befl  Friend,  my 
F>iend  in  Heaven,  when  my  Friends  here  on  Earth  negled  me. 

Man 


Serm.  VI.  fpread  before  GOD.  95' 

Man  is  a  fociable  Creature,  and  our  Joys  and  our  Sorrows 
are  made  to  be  communicated,  that  thereby  we  may  double  the 
one,  and  alleviate  the  other.  There  is  fcarce  any  I'iece  of 
human  Nature,  be  it  ever  fo  flupid,  but  feels  romeSa(isfa6lion 
in  the  Pleafure  of  a  Friend,  in  communicating  the  Troubles 
and  the  Pleafures  that  it  feels;  bur  thofc  that  have  God,  for 
their  hii^hefl  and  befl  Friend,  they  love  to  be  often  exercidng 
fuchAdts  of  Friendiliipwith  him;  and  rather  with  him  than 
with  any  Friend  befides,  rather  with  him  than  with  all  befides 
him.  Thisisthenobleft  and  higheflFriendfliip;  all  Conde- 
fcenfion  and  Companion  on  the  one  Side,  and  all  Infirmity  and 
Dependanceon  theother;  and  yet  both  joined  in  mutual  Sa- 
iisfa6lion.  Amazing  Grace  of  God  to  Man  !  The  Chriftian 
rejoices  in  this  admirable  divine  Indulgence,  and  delighcj  in 
all  Opportunities  to  employ  and  improve  it. 

Befides,  this  is  the  Way  to  maintain  the  Vigour  of  Piety, 
and  keep  all  the  Springs  of  divine  Love  ever  openings;  and  flow- 
ing in  his  own  Heart;  therefore  he  makes  many  aVifittothe 
Mercy-Seat,  and  takes  Occafion  from  every  troublefome  Oc- 
currence in  Life,  to  betake  himfelf  to  his  Knees,  and  improves 
every  Sorrow  he  meets  on  Earth,  to  encreafe  his  Acquaintance 
with  Fleaven.  He  delights  to  talk  all  his  (jrievances  over  with 
his  God.  Hannah^  the  Mother  of  Samuel^  is  a  bleffed  Example 
of  this  Pradiice,  i  Sam.  i.  10.  When  /Jje^j:as  in  Bitternefs  of  Soul, 
byReafonof  afore  Afflidlion, and  the teazing Humour  of  her 
Rival,  yZ?^  frayed  to  the  Lord ,  and  wept  fore:  And  when  flie  had 
left  her  Sorrows  at  the  Mercy-Seat,  /be  went  away^anddid  eat, 
and  her  Countenance  was  nomorefady  ver.  18.  So  faith  the  Chrif- 
tian, "  I  commit  my  Sorrows  to  my  God  ;  he  is  my  beft  Friend, 
"  and  I  go  away,  and  am  no  more  fad  :  1  have  poured  out  my 
*'  Cares  into  his  Ear,  and  c^J?  my  Burdens  upon  him,  and  leave 
"  them  there  in  Peace. 

2.  The  Saint  knows  God  will  under fl and  him  right.,  and  w^ill 
judge  right  concei'ning  his  Cafe  and  his  Meaning,  Though  the 
ExprefTions  ( it  may  be  )  are  very  imperfedl,  below  the  com- 
mon Language  of  Men,  and  Propriety  of  Speech,  yet  God 
knows  the  Meaning  of  the  Soul;  for  'tis  his  own  Spirit  that 
breathes  in  that  Soul,  and  he  knows  the  Mind  of  his  Spirit,  Rom. 
viii.  The  Friends  of  Job  preverted  his  Sen fe;  Therefore  he 
turns  afide  to  God,  for  he  knows  God  would  underfland  him. 
'Tis  a  very  great  Advantage,  when  we  fpread  our  Concerns  be- 
fore another  Perfon,  to  be  well  aff-ired  thatPerfon  will  take  us 
right,  will  take  in  our  Meaning  fully,  and  judge  aright  concern- 
ing 


96  Sins  and  Sorrows  Vol.  I. 

ing  cur  Caufe.  Now  we  may  be  aflured  of  this,  when  we 
fpeak  to  our  God  :  He  hwzDs  our  Thoughts  afar  off,  and  all  our 
Circumflances,  better  infinitely  than  we  can  tell  him.  Thefe 
our  poor  imperfedlExprelfionsof  our  Wants  (hall  be  no  Hin- 
drances to  his  full  Supplies,  nor  any  Bar  to  his  Exercife  of 
Friendfliip  toward  us. 

3.  A  Saint  pours  out  his  Soul  before  God,  becaufe  he  is  fure 
of  Secrecy  there.  How  many  Things  are  there  tranfa6led  be- 
tween God  and  a  holy  Soul,  that  relate  to  Guilt  and  inward 
Workings  of  Iniquicv,  that  he  could  never  publifh  to  the 
World  !  And  manv  'rhings  alfo  that  concern  hisCondu61  in 
Life,  his  EmbarralTments  of  Spirit,  his  Difficulties,  his  Follies, 
or  the  Obllinacy,  Guile,  or  Follies  of  his  Friends  or  Relatives, 
which  Prudence  and  Shame  forbid  him  to  tell  his  Fellow- 
Creatures  ;  and  yet  he  wants  to  fpread  them  all  before  God 
his  bell  Friend,  God  his  dearefl  Relative,  the  Friend  neareftto 
his  Heart.  There  may  be  many  Circumftances  and  Cafes  in 
Life,  efpecially  in  the  Spiritual  Life,  which  one  Chriftian  could 
hardly  communicate  to  another,  tho' under  the  ftrifteil  Bonds 
and  Ties  of  natural,  and  civil,  and  facred  Relation:  But  we 
may  communicate  thefe  very  Affairs,  thefe  fecret  Concerns 
with  our  God,  and  unburden  our  Souls  of  every  Care,  without 
the  lead  publick  Notice.  ' 

We  cannot  be  perfe6lly  fecure  of  this  with  Regard  to  any 
Creature;  for  when  we  have  experienced  the  Faithfulnefs  of 
a  Friend  many  Years,  he  may  poflibly  be  at  lad  unfaichful  : 
Unfaithfulnefs  is  mingled  with  our  Nature  fince  the  Fall,  and 
it's  impoilible  any  Perfon  can  be  infallibly  fecure  from  it,  Pfal. 
Ixii.  9.  Aien  of  lo'jo  Degree  are  Vanity^  and  great  Men  are  a  Lie ; 
but  we  may  leave  our  Cafe  with  our  God,  as  fecure  as  though 
we  had  communicated  it  to  none:  Nay,  we  maybeeafily  fe- 
cure and  free  in  fpeaking,  becaufe  God  knows  all  before-hand. 
Our  Complaint  adds  nothing  to  his  Knowledge,  although  it 
eafes  our  Souls,  and  gives  us  fweet  Satisfa6lion  in  having  fuch 
a  Friend  to  fpeak  to. 

4.  A  Saint  beJieves  the  Equity,  Faithfuluefsj  and  the  Lae  of 
God;  therefore  he  fpreads  his  Cafe  before  him.  His  Equity, 
that  the  Judge  of  all  the  Earth  ixill  do  right ;  the  Righteous  vuy 
plead  mth  him.  His  Faithfulnefs,  that  he  will  fulfil  all  his  Pro^ 
mifes:  And  his  Love,  that  he  will  take  Compallion  on  thofe 
who  are  afflidled;  he  will  be  tender  to  thofe,  who  are  mifera- 
ble.  David  takes  Occafion  from  this,  to  addrefs  God  under 
his  Sufferings  and  Sorrows;  Pfal  Ixii,  i,  2.  He  is  my  Rocky  and 

my 


Serm.  XL  fpread  before  GOD.  97 

my  Salvation,  and  my  Defence,  I  (ImjU  not  be  moiled;  thn'cfore  my 
^oul  Vi'dits  upon  God,  my  Refui^c  is  in  him  :  He  is  a  God  that  hears 
Prater,  thcnfure  unto  him  jhall  all  bleflj  come,  Pfal.  Ixv.  i,  2- 
God  will  noc  account  our  Complaints  iroublcfom,  though  they 
be  ever  fo  often  repeated;  whereas  Men  arc  quickly  wearied 
with  the  Importuniues  of  thofe  who  are  poor  and  needy. 
Great  INIen  are  ready  to  fliut  their  Doors  againfl  thofe  who 
come  too  often  for  Relief  ,*  but  God  delights  to  hear  often 
from  his  People,  and  to  have  them  ask  continually  at  his  Door 
for  Mercy.  Tho'  he  has  Almighty  Power  with  him,  faith  Job^ 
yet  he  'jcill  not  plead  againfl  vie  mth  his  great  Po-'j)er:  No ;  but  he 
"o^ould  put  Strength  in  me;  he  would  teach  me  how  I  fliouldan- 
fwerhim;  howl  fliouldanfwer his  Juflice,  by  Appeals  to  his 
Mercy ;  and  how  1  fliould  fpeak  prevailingly  before  him. 

5.  Laflly,  A  Saint  tells  God  all  his  Circumfhances  and  Sor- 
rows at  fuch  a  Seafon,  becaufe  he  hopes  for  Relief  from  him, 
and  from  him  only ;  for  it  is  impolTible  Creatures  can  give  Relief 
under  any  Trouble,  unlefs  God  make  them  Inflruments  of 
Relief.  And  there  are  fome  Troubles  in  which  Creatures 
cannot  be  our  Helpers,  but  our  Help  muffc  come  only  from 
God,  and  that  in  a  more  immediate  Way.  Whatfoever  be 
our  Diflrefs,  whether  it  arife  from  pad  Guilt,  and  the  Tor- 
ments of  an  anxious  and  troubled  Confcience  ;  or  whether 
it  arife  from  the  Working  of  indwelling  Sin,  the  Strength 
of  Temptation,  or  the  Violence  of  temporal  Affli^lions,  ftill 
God  is  able  and  willing  to  give  Relief.  Call  upon  me  (  faith 
the  Lord  J)  in  the  Day  of  Trouble,  I  mil  deliver  thee,  and  thou 
foalt  glorify  me,  Pfal.  1.  iS-  And  he  hath  never  faid  to  the  Seed 
of  ]dCoh,feek  ye  my  Face  in  vain,  Ifa.  xlv.  19. 

YVthly.  The  Fourth  general  Head  of  Difcourfe,  which  I 
propofed,  is  to  (hew,  Hozv  a  Saint,  near  the  Mercy-Seat,  pleads 
*uoith  God  for  Relief. 

Holy  Job  tells  us  in  this  Text,  that  if  he  was  got  near  to 
the  Seat  of  God,  he  would  fill  his  Mouth  mth  Arguments. 

Not  as  though  he  would  inform  God  of  the  Neceffity,  or 
the  Juflice  of  his  Caufe,  beyond  what  he  knew  before;  no 
this  is  impoffible  :  He  that  teachcth  Man  all  Things,  foall  he 
not  knc'-j)-?  Pfal.  xciv.  9,  10.  He  who  orders  all  the  Cir- 
cumflances  of  our  Lives,  and  every  Stroke  of  his  own  Rod, 
can  he  be  unacquainted  with  any  Thing  that  relates  to  our 
Sorrows  ? 

Nor  can  we  ufe  Arguments  with  God  to  awaken  his  Ear, 
pv  move  his  Compaffion,  as  though  he  had  neglected  us,  or 

1 1  forgotten 


()S  Sins  arjd  Sorrows  •       Vo?.  I. 

forgotten  our  Diflrcfs  ;  for  all  Things  are  for  ever  naked  and 
open  before  the  Eyes  of  him  with  whom  we  have  to  do.  The 
Shepherd  of  Ifrael  cannot  flumber  \  nor  does  his  Mercy  want 
our  Awakenings. 

But  in  this  Sort  of  ExprefTions,  the  great  God  condefcends 
to  talk,  and  to  tranfad  Affairs  with  us,  and  permits  us  to  treat 
with  him  in  a  Way  fuited  to  our  Weaknefs :  He  would  have 
us  plead  and  argue  with  him,  that  we  may  fhew  how  deep  aSenfe 
we  have  of  our  own  Wants,  and  how  entirely  we  depend  on  his 
Mercy.  Since  we  cannot  converfe  with  him  in  a  Way  equal  to 
his  own  Majefly  and  Godhead,  he  ftoops  to  talk  with  us  in  fuch 
a  Way  as  is  mod  agreeable  to  our  State,  and  mod  eafy  to  our 
Apprehenfion  ;  He  fpeaks  fuch  Language  as  we  can  under- 
Hand,  and  invites  us  to  humble  Conference  with  him  in  the 
fame  Way.  Come^  fays  God  to  his  People,  by  Ifaiah  his  Pro- 
phet, Come  now^  and  let  us  reafon  together^  Ifa.  i.  1 8;  And  he 
often,  in  holy  Scripture,  reprefents  himfelf  as  moved  and  influ- 
enced by  the  Prayers  and  Pleadings  of  his  afflifled  Saints ;  and 
he  has  ordained,  before- hand,  that  the  Day,  when  he  prepares 
their  Hearts  to  pray^  fhall  be  the  Day  when  his  Ear  fhall  hear  the 
Defire  of  the  Humble^  and  fhall  be  the  Seafon  of  their  Delive- 
rance, Pfal.  X.  1 7. 

If  you  enquire.  How  a  Chrijiian  pleads  with  his  God,  and 
whence  does  he  borrow  his  Arguments  ?  I  anfwer.  That  according 
to  the  various  Sorrows  and  DifHculties  which  attend  him,fo  va- 
rious may  his  Pleadings  be  for  the  Removal  of  them.  There 
is  not  a  Circumflance  which  belongs  to  his  Jffiiflion,  but  he  may 
draw  fome  Argument  from  it  to  plead  for  Mercy  •,  there  is  not 
one  Attribute  of  the  divine  Nature,  but  he  may  ufe  it  with  holy 
Skill,  and  thereby  plead  for  Grace  ;  there  is  not  one  Relation 
in  which  Godflands  to  his  People,  nor  one  Promife  of  his  Cove- 
nant,  but  may  at  fome  Time  or  other  afford  an  Argument  ia 
Prayer.  But  the  flrongeft  and  fweeteil  Argument  that  a  Chri- 
flian  knows,  is  the  Name  and  Mediation  of  Jefus  Chrifl  his  Lord^ 
^Tis  for  the  Sake  of  Chrift,  who  has  purchafed  all  the  Bleffings 
of  the  Covenant,  that  a  Saint  hopes  to  receive  them  ;  and  for 
the  Sake  of  Chrift,  he  pleads  that  God  would  beftow  them. 

But  having  treated  largely  on  this  Subject,  in  my  Difcourle,^ 
intitled,  A  Guide  to  Prayer,  I  fhall  not  repeat  the  fame  Things 
here,  but  refer  the  Reader  to  the  firft  Chapter  of  that  Book, 
Se^,  5. 

It  remains  that  I  make  a  few  ufeful  Reflexions  on  the  whole 
foregoing  Difcourfe.  -      -  j^^. 


Scrm.  VI.  fpread  before  GOD.  ^-j 

Reflection  I. 

[[  7'J/  a  dull  a)jd  iincomfortahleThing  is  Religion^  zvithou!  dram-- 
ing  near  to  God !  For  this  is  the  very  Bufinefs  for  which  Rchglon 
is  dcfigned  ;  the  End  and  Aim  of  Rchgioii  is  geting  nigh  to 
God  i  if  it  attain  not  this  End,  it  is  nothing. 

O  the  Madnefs  of  Hypocrites,  who  fatisfy  themfelves  to  toil 
in  long  Forms  of  Worfhip,  and  appear  perpetually  in  theShapes 
of  Religion,  but  unconcerned  whether  they  ever  get  near  to 
Cod  by  it,  or  no  !  They  lofe  the  End  and  Defign  for  which 
Religion  was  made.  What  if  we  know  all  the  Dodlrines  of  the 
Gofpel  •,  what  if  we  can  talk  rationally  about  natural  Religion  \ 
what  if  we  can  deduce  one  Truth  from  another,  fo  as  to  fpread 
a  whole  Scheme  of  Godlinefs  before  the  Eyes  or  Earsof  thofe 
we  converfe  with  •,  what  if  we  can  prove  all  the  Points  of  Chri- 
flianity,  and  give  inconteftible  Arguments  for  the  Belief  of 
them  ;  yet  we  have  no  Religion,  if  our  Souls  never  get  near  to 
God  by  them.  A  Saint  thinks  it  a  very  melancholy  Thing 
when  he  is  at  a  Diflance  from  God,  and  cannot  tell  God  his 
Wants  and  Sorrows.  Tho'  he  be  never  fo  much  fludied  in  Divi- 
nity, and  the  deep  Things  of  God,  yet  if  God  be  not  with  him, 
if  he  does  not  come  near  to  his  Mercy-Seat,  fo  as  to  converfe 
with  him  as  his  Friend,  the  Soul  is  concerned,  and  grieved,  and 
never  reds  till  this  Diftance  be  removed.  'Tis  to  little  Purpofe 
that  we  get  into  Churches,  join  in  the  Fellowfhip  of  the  Gofpel, 
and  attend  many  Seafons  of  Prayer :  'Tis  to  very  little  Purpofe 
to  read  Chapters,  and  to  hear  Sermons  one  Day  after  another  ; 
'Tis  to  little  Purpofe  all  thefe  Forms  are  maintained,  if  we  have 
not  the  Subftance  and  Power  of  Godlinefs ;  if  our  God  be  not 
near  us,  if  we  never  get  near  to  God. 

Reflection  II. 

How  happy  ar^  we  under  the  Gofpel^  above  all  Ages  and  Nations 
heftdes  us.,  and  before  us  !  For  we  have  Advantages  of  getting 
near  to  God,  beyond  what  any  other  Religion  has  •,  above  what 
the  Heathen  World  ever  enjoyed  ;  for  their  Light  of  Nature 
could  never  (hew  them  the  Throne  of  Grace  ;  Above  what  the 
ancient  Patriarchs  had,  tho'  God  came  down  in  vifible  Shapes, 
and  revealed  and  difcovered  himfelf  to  them  as  a  Man  or  an 
Angel ;  Above  what  the  Jews  had,  though  God  dwelt  among 
them  in  vifible  Glory,  in  the  Holy  of  Holies.  The  People 
were  kept  at  a  Diftance,  and  the  High  Priefts  were  to  come  thi- 
ther but  once  a  Year  j  and  their  Vail,  and  Smokes,  and  Sha- 
dows, did,  as  it  were,  conceal  God  from  th^m,  although  they 

H  2  werc^ 


100  Sins  and  Sorrows  Vol.  I. 

were  Types  of  a  future  Mejftah  -,  and  even  their  Shekimb  itfcjf, 
or  Cloud  of  Glory,  gave  them  no  fpiritual  Idea  or  Notion  of 
Godhead,  though  it  was  a  fnining  Emblem  of  God  dwellincr 


among  them. 


We  have  better  Ordinances,  and  brighter  Mediums  of  Con- 
verfe  with  God  \  we  have  more  powerful  Afiiliances  to  raife  us 
heaven-ward  ;  we  have  the  Meffiah^  the  Emmanuel  -,  that  is, 
Gcd  in  l^ejh^  God  come  near  us,  that  we  may  get  near  to  him  ; 
we  have  the  Prowtfe  of  the  Spirit^  which  is  one  of  the  glorious 
Privileges  of  the  Gofpel  -,  Eph.  ii.  13,  18.  Te  who  fometimes 
'ivere  afar  off^  are  made  nigh  thro*  the  Blood  of  Chrifl  \  and  thro* 
him  we  have  Accefs  by  one  Spirit  to  the  Father.  Thro'  Chrijl 
Jefus^  and  the  Purchafe  of  his  Blood,  and  the  Working  of  h;s 
Spirit,  we  approach  to  the  Father, we  are  brought  near  to  God. 

And  this  very  Method,  viz.  the  Atonement  of  the  Blood  of 
Chriji,  and  the  Working  of  the  Spirit  by  which  we  are  brought 
near  to  God  in  our  firft  Converfion,  are  the  Ways  by  which 
we  muft  draw  near  him  in  Duty  ever  afterward  •,  it  is  by  the 
fame  Atonement^  and  by  the  fame  Spirit.  We  are  continually 
contra6ling  frefli  Guilt,  and  were  it  not  for  the  Perpetuity  of 
the  Virtue  of  that  Sacrifice,  our  Guilt  would  be  an  irremovable 
Bar  againft  our  coming  near  to  God  daily  and  hourly  ;  and 
after  every  new  Sin,  were  it  not  for  that  Spirit,  we  could  never 
get  near  to  God  again  •,  but  that  Spirit  is  promifed  to  abide 
with  us.,  Joh.  xiv.  16  and  in  Heb.  iv.  14.  16.  Chrift  is pajfed 
into  the  Heavens.,  is  very  near  to  God,  and  hath  ihewn  us  the 
Way  thither  •,  Heb.  x.  19,  20.  Having  therefore  Boldnefs  to 
enter  into^the  Heliefi  by  the  Blood  ofjefus^  let  us  draw  near  with 
a  true  Heart.,  in  full  Affuran^e  of  Faith. 

O  how  fhould  we  value  our  Acquaintance  with  Chrifl,  and 
pray  earneflly  for  his  Spirit  !  One  makes  a  Way  for  our  com- 
ing near  to  God,  and  the  other  adually  brings  us  near.  How 
glorious  would  Churches  be,  if  there  were  more  of  this  Spirit 
poured  down  upon  us  !  When  an  AfTembly  of  Saints,  all  join- 
ing together  in  one  A61  of  W^orfhip,  fhall  at  once  rife  by  the 
fame  Spirit,  and  approach  to  the  Mercy-Seat,  and  order  their 
Caufe  before  God  :  W'hat  might  not  fuch  a  worfhipping  Af- 
fembly  obtain  at  the  Hands  of  God  ?  What  Beauty  would  ap- 
pear in  the  Worfliip  of  Chriftians  then  ?  What  Glory  would  be 
found  in  a  Society  of  Saints,  if  this  Spirit  were  but  there  ? 
Chriftianity  has  had  thefe  Ornaments,  and  thefe  Honours  :  Let 
us  pray  that  God  would  reftore  them  again. 

Re- 


Scrm.  VI.  fptead  before  COD.  lot 

Reflection  III. 

Tliis  Dodrine  zvill  nctfuffer  us  to  confine  ourfelves  or  others^ 
merely  to  afet  prefcribed  Form  of  PVcrds  in  Prayer.  For  as  the 
Cafes  and  ConctTns  of  Soul  or  Botiy,  which  \vc  fprcad  IxTor^ 
CjoJ,  arc  ahnoll  infinitely  various,  fo  miiil  we  cxprcfs  thofe 
Cafes  and  Concerns  before  Got!  in  proper  Words, and  plead  for 
Kefief  with  a  ^^iriety  of  Arguments,  as  the  Spirit  of  God  lliali 
a  mil  us :  /  Zioiihi  order  my  ozvn  Cattfe  before  him.,  fays  Job.,  and 
my  Mcuth  fhoidd  be  filled  with  Arguments.  'Tis  not  pofTible  that 
a  Prayer-Book  iliould  be  drawn  up  with  Forms  particularly  futed 
to  every  Complaint,  and  every  Sorrow,  that  a  holy  Soul  wants 
to  pour  out,  and  fpread  before  the  Mercy-Seat.  And  the  Chri- 
ilian,  that  knows  the  Pleafure  of  gcting  near  to  God  in  Prayer, 
cannot  content  himfeJf  to  wrap  up  all  his  fpecial  and  deareft 
Concernments  in  a  few  general  Sentences. 

"  What  !  When  I'm  brought  fo  nigh  to  my  Go(],  my  al- 
"  mighty  and  compaffionate  Friend  -,  when  I  am  taken,  as  it 
"  were,  by  the  Hand,  and  led  into  his  fecrct  Place  •,  when  I 
"  have  the  Ear  of  God  fo  near  nie,  fhall  I  not  tell  him  my  fe- 
"  cret  and  particular  Grievances  ?  When  I  feel  fuch  a  fweet 
"  Freedom  of  Soul  in  his  Prcfence,  fhall  I  not  unbofom  my 
"  whole  Self  to  him  ?  Shall  I  check  the  devout  Appetites  and 
"  AFfedions  of  my  Heart,  becaufe  I  don't  find  Words  in  my 
"  Prayer- Book  fit  to  exprefs  them  ?  Shall  I  quench  the  blefled 
*•'  Spirit  thus,  and  limit  n)y  Convcrfe  with  God  ? 

I  allow  Forms  cf  Prayer.,  well  compofed,  to  be  ufeful  Helps 
for  younger  or  meaner  Chriftians  •,  or,  indeed,  for  all  Perfons, 
when  the  Spirits  are  low  and  languifhing,  and  the  Heart  in  a 
heavy  or  cold  Temper  :  But  at  fuch  a  glorious  Seafon  to  con- 
fine a  holy  Soul,  to  a  few  good  Exprefl^^ons,  written  down  be- 
fore, how  great  an  Injury  would  it  be  to  its  divine  Pleafure 
and  Piofit. 

Reflection  IV. 
How  comfortable  a  Ccyifi deration  may  be  dro.'ujn  from  my  Dif- 
iourfe^  by  thofe  that  have  ne'er  a  Friend  upon  Earth.,  that  there  is 
a  Frtend  in  Heaven.,  to  zvhom  they  may  tell  all  their  Circtnnftances., 
jnd  all  their  Sorrou^s-!  There  are  fome  Perfons,  in  this  World, 
io  mean  ard  fo  wretched,  that  they  are  ready  to  think,  at  leafi", 
that  they  have  ne'er  a  Friend,  and  are  apt  to  complain  that- 
they  are  altogether  friendlefs.  But  there  is  a  God,  one  that  they 
may  be  lure  is  their  everlafting  Friend,  when  they  are  willing 
to  enter  into  a  State  of  Friendlhip  with  him  :  When  they  have 

H  3  com- 


102  Sins  and  Sorrows  Vol.  I. 

commenced  Frlendfhip  with  him  by  the  Blood  of  Jefus  the 
^reat  Recon^^iler,  and  by  the  working  of  the  reconciling  Spirit ; 
tnen  let  them  improve  this  Confideration  with  fweet  Joy. 
They  have  a  Friend  in  Heaven,  before  whom  they  can  fpread 
all  their  Sorrows,  tho'  they  be  friendlefs  on  Earth  -,  tho'  they 
are  forced  to  fay  of  their  Souls,  "  There  is  no  Refuge  for 
"  them  in  the  World,"  yet  they  can  fay,  God  is  their  Refuge. 
They  can  exprefs  to  him  their  various  Sufferings,  and  their  fe- 
veral  Difficulties,  and  they  can  be  fure  of  an  Helper  iri 
Heaven. 

Reflection.  V. 
Laftly,  nat  future  State  of  Glory  mufl  he  hleffed  indeed^  where 
we  fhall  be  ever  near  to  God,  even  to  his  Seat,  and  have  no  Sor- 
rows to  tell  him  of.  If  it  be  fo  delightful  a  Thing  to  come 
near  the  Seat  of  God  here  upon  Earth,  to  mourn  before  him, 
^and  to  tell  him  all  our  Circumftances,  and  all  our  Sorrows  -,  how 
pleafurable  a  BlefTednefs  muft  that  of  Heaven  be,  where  we 
Ihallbe  ever  rejoicing  before  him,  2.^Chrifi  Jefus  was  before  the 
World  was  made,  rejoicing  daily  before  him  \  and  our  Delight 
fhall  be  with  that  God  who  created  the  Sons  of  Men  :  Where 
we  Ihall  be  for  ever  telling  him  our  Joys,  and  our  Pleafures, 
with  humble  Adoration  of  his  Grace,  and  everlafling  Gratitude. 
'Twill  be  a  fweet  Redoubling  of  all  the  Delights  and  Enjoy- 
ments of  Heaven,  to  tell  him,  in  the  Language  of  that  World 
what  infinite  Satisfaction  we  feel  in  his  Society  -,  what  Enjoy- 
ments and  Delights  we  derive  from  his  immediate  Influences ; 
how  full  our  Hearts  are  of  Love  to  him,  and  how  full  they  are 
of  the  Senfe  of  his  Love  :  There  his  Love  communicated  to 
us,  Ihall  be,  as  it  were,  refledled  back  again  from  our  Souls  to 
God  ;  and  in  the  perpetual  Communications  and  Refled:ions 
of  Knowledge,  Joy,  and  Love,  fhall  our  Heaven  confift. 

O  that  I  could  raife  your  Souls,  and  mine,  to  blefled  Breath- 
ings after  this  Felicity,  by  fuch  Reprefentations  I  But  how  in- 
finitely fhort  muft  the  brighteft  Defcriptions  fall  of  this  State 
and  Place  :  May  you  and  I,  who  fpeak  and  hear  this,  may  every 
Soul  of  us  be  made  thus  happy  one  Day,  and  learn  the  Extent 
and  Glory  of  this  BlefTednefs*  by  fsveet  and  everlafting  Expe- 
nenccv    Amm 


SERMON 


(  103  ) 


SERMON     VIL 

A  hopeful  Youth  faUing  fliort  of  Heaven. 

Mark    x.  21. 
^ben  Jefus  beholding  hitn^  loved  him. 

The  Firft  Part. 

IF  we  would  know  the  Perfon  who  was  favoured  with  the 
Love  of  Jefus^  and  be  acquainted  with  his  Charadler,  'tis 

neceflary  to  read  the  whole  Narrative,  as  we  find  it  deliver- 
ed in  this  Chapter,  from  the  17th  to  the  23d  Verfe. 

And  when  he  was  gone  forth  into  the  Way^  there  came  one  rutt- 
ing^ and  kneeled  to  him^  and  ajked  him^  Good  Mafter^  what  Jhall 
I  do  that  I  may  inherit  eternal  Life  ?  18.  j^nd  Jefus  faid  unt9 
him^  Why  callefi  thou  me  Good  ?  there  is  none  Good^  fave  one^ 
that  is  God.  19.  Thou  knowefl  the  Comfnandme?jts  •,  Do  not  com- 
mit Adultery^  bo  not  kill.,  Do  notfleal^  Bo  not  bear  falfe  Witnefs^ 
Defraud  not^  Honour  thy  Father  and  Mother.  20.  And  he  anf~ 
wered,  and  J  aid  unto  him,  Mafier,  all  thefe  have  I  obferved  from 
my  Touth.  21.  Then  Jefus  beholding  him,  loved  him,  and  faid 
unto  him.  One  Thing  thou  lackefl,  go  thy  Way,  fell  whatfoever 
thou  hafl,  and  give  to  the  Poor,  and  thou  fhalt  have  Treafure  in 
Heaven  -,  and  come,  take  up  the  Crofs,  and  follow  me.  22.  And 
he  was  fad  at  that  Saying,  and  went  away  grieved  -,  for  he  had 
great  PoffeJ/ions.  23.  And  Jti'us  looked  roundabout,  and  faith 
unto  his  Difciples,  How  hardly  fhall  they  that  have  Riches  enter 
into  the  Kingdom  of  God  ? 

Now  if  we  confult  and  compare  the  Account  which  the  0- 
ther  Evangelifts  give  us  of  this  Tranfaftion,  we  fhall  find  that 
the  Perfon  was  a  young  Man,  Matt.  xix.  20.  and  a  Ruler  a- 
mong  the  Jews,  Luke  xviii.  18.  He  had  fome  Concern  upon 
his  Mind  about  his  future  State,  and  came  to  Chrifl,  as  to  a  di- 
vine Prophet,  to  enquire  the  Way  to  Heaven  :  But  'tis  evident 
he  had  a  vain  Conceit  of  his  own  Righteoufnefs,  and  at  the 
fame  Time  he  had  an  excefTive  Love  to  Money  •,  he  would 
fain  have  been  an  Heir  of  Heaven,  but  he  valued  his  Inheri- 

H  X  nnce 


104  A  Hopeful  Youth  Vol.  L 

tance  on  Earth  much  more  :  He  vvifhcd  for  the  Love  of  God, 
but  would  enjoy  and  love  this  World  too  •,  and  rather  than 
renounce  the  plcaf'ant  Things  of  this  Life,  he  would  quit  his 
Pretences  to  a  Life  to  come  ;  for  he  went  away  grieved  and 
full  of  Sadnefs,  at  the  Diredion  which  our  Saviour  gave  him, 
and  would  not  venture  the  Experiment.  He  forfook  Chrijl  and 
Fleaven,  having  great  PofTefTions  on  Earth. 

It  is  not  neceffary  to  our  Purpofe,  to  know  whether,  in  the 
following  Years  of  his  Life,  he  was  brought  to  Repentance  and 
Salvation,  tho'  it  is  moil:  likely  that  he  never  was  •,  for  if  he 
loved  his  Eftate  and  his  Money  fo  well  in  his  younger  Year?, 
that  Vice  probably  increafed  with  his  Age.  Befides,  he  ftands 
in  the  Hiftory  of  the  Gofpel,  as  an  Example  of  thofe  Men  who 
lofe  Heaven  for  the  Love  of  Money.  But  howfoever  it  might 
be  afterward,  this  is  certain,  that  at  that  Time  he  was  in  the 
State  of  Sin  and  Death  •,  which  is  fufficient  to  my  prefent 
Defign. 

From  the  Words  of  my  Text,  fet  in  this  Light,  and  com- 
pared with  the  IlTue  of  the  whole  Converfation,  between  G?ri/? 
and  i\\is  young  Man^  we  may  derive  this  Dociirine  : 

Doci.  Our  Saviour  hadfome  Love  for  a  Perfon  that  prefer ed 
this  IVorld  to  Heaven,  and  negle^ied  his  Salvation. 

In  order  to  improve  this  Thought,  we  fhall  confider, 

I.  What  is  meant  by  the  Love  of  our  Saviour  to  this  Young 
Man,  and  to  Perfon s  of  his  Chara6ler. 

II.  What  was  there  in  him  that  might  attrad  our  Saviour's 
Love. 

III.  W^hat  Remarks  may  be  made  upon  the  Sin  and  Folly 
of  a  Perfon  fo  lovely,  and  fo  beloved  of  Chrtfl, 

IV.  Make  an  Addrefs  to  three  Sorts  of  Perfons,  taking  the 
Occafion  from  the  Character  of  the  Perfon  in  my  Text. 

Firft,  What  is  meant  by  the  Love  of  our  Saviour  to  this  young 
Man,  and  how  far  may  he  he  faid  to  love  a  Perfon  who  is  void 
of  true  Grace,  and  negle^s  Salvation. 

Here,  I  conceive,  we  are  not  to  look  upon  our  Lord  Jefus 
Chrifl  as  a6ling  according  to  his  Divinity,  but  only  \n\\\s  human 
Nature  •,  for  it  is  evident  that  Chrifl,  con  fide  red  as  God,  loved 
him  not  in  that  Senfe  in  which  the  Love  ofGod'xs  ufually  taken-, 
for  he  had  plain  Evidences  of  a  worldly  covetous  Mind,  and 

fo 


Serm.  VII.  falling  fljort  of  Heaves.  105 

fo  could  not  be  the  Obie<5t  of  fpccial  divine  Complacency  : 
Nor  do  we  find  that  Cbriji  loved  him  fo  well,  as  to  communi- 
rate  divine  Grace  and  Salvation  to  him. 

1  confefs  there  may  be  fome  Sort  ol  Love  attributed  to  (lod, 
with  Relation  to  Creatures  of  any  Kind,  which  have  any  Thing 
valuable  in  them  :  So  God  loves  all  the  Works  of  his  Hands  •, 
fo  he  loves  the  Heavens  and  the  Karth,  and  all  the  Pieces  ol 
inanimate  Nature  -,  that  is,  he  approves  his  own  Workman- 
fliip,  the  Etfecrs  of  his  own  Wifdom  and  Power.  God  is  al(o 
'fometimes  faid  to  love  thofe  to  whom  he  communicate*^  t-nv 
poral  BlefTings,  or  makes  the  Offer  of  eternal  O'les.  So  he  Jov- 
cd  the  whole  Nation  of  the  Jezt's,  though  he  did  not  give  a'! 
of  them  his  faving  Grace.  But  Hill  it  is  much  more  natural  to 
expound  the  Words  of  my  Text  concerning  Chnji  as  Maf\  ; 
for  there  were  fome  peculiar  Qiialities  in  this  Youth,  which  were 
fuited  to  attrad  the  Lcve  cf  human  Nature  ;  fuch  Qualities  as 
a  wife  and  perfeft  Man  could  not  but  love  •,  'Twas  fome  fuch 
Sort  of  Love  as  our  Lord  exprefled  toward  the  Apoftle  John., 
in  a  Way  of  Diflinclion  from  the  reft  -,  upon  which  Account, 
probably,  he  was  called,  T^he  Difciplc  zjchom  Jefus  loved.,  John 
xiii.  23.  Therefore  I  conceive  Chriji  is  here  reprefented  as  ex- 
erting the  innocent  and  kind  Affedions  of  human  Nature  to- 
wards a  Youth  fo  agreeable  and  hopeful. 

Now  this  Love  implies  in  it  thefe  five  Things  : 
ijl.  A  hearty  Approbation  of  thofe  good  ^alities  'which  Chrifl 
beheld  in  him  :  For  he  being  perfedl  and  wife,  cannot  but  ap 
prove  that  which  is  excellent.  He  had  a  fharp  Eye,  and  great 
Sagacity  of  Nature  •,  with  a  ready  Penetration  he  could  difccrn 
what  was  valuable  •,  and  muft  neceffarily  have  a  juft-  I^fteem 
for  every  Thing  wherein  his  Father's  Wifdom  and  Power  did 
eminently  appear.  Whatfoever  God  created  at  firft,  ivas  good., 
Gen.  i.  3 1 .  And  whatfoever  remains  of  that  good  Workman- 
Ihip  of  God,  Chrljl.,  the  Son  of  God  approved  ftill,  fo  far  as  it 
was  untainted  with  Sin,  and  confidered  in  itfelf,  abftradted  from 
the  criminal  Qualities  that  might  attend  it. 

idly.  This  Love  of  Chrifi  to  the  Young  Man,  implies  a  Com- 
placency in  his  Perfon  ;  a  Sort  of  human  Delight  in  a  Fellow- 
Creature  that  had  feveral  excellent  Properties  j  tho'  the  Love 
of  God,  and  powerful  Religion,  were  wanting.  If  I  read  a 
Book  that  has  much  good  Senfe  in  it,  and  where  the  Reafonings 
are  well  conneded,  I  cannot  but  have  a  Delight  in  Reading, 
tho'  the  Subjed  itfelf  may  be  trifiing  or  the  Theme  difagreable. 


io6  A  Hopeful  Youth  Vol.  I. 

If  I  hear  an  Oration  well  compofed,  with  many  ingenious  Turns 
of  Thought,  and  pathetic  ExprefTions  •,  and  all  thefe  pronounc- 
ed with  the  various  Decencies  of  Speech  and  Geflure,  I  take 
Pleafure  in  the  Performance,  and  may  love  the  Orator,  tho'  he 
infift  upon  Sentiments  quite  contrary  to  my  own  :  So  I  may 
be  pleafed  with  the  learned  Converfation  of  a  knowing  and  well- 
tempered  Man,  and  love  him  fo  far,  though  he  may  be  my 
Enemy,  and  perhaps,  in  his  Heart,  an  Enemy  to  God  too  •,  for 
fuch  was  this  young  Man,  an  Idolater  of  Gold,  and  therefore 
an  Enemy  to  God^  Jam.  iv.  4.  concerning  whom  it  is  written,* 
that  Jefus  loved  him. 

^dly.  Some  natural  good  JViJbes  for  his  Welfare  are  implied  in 
this  Love.  There  is  in  every  wife  and  good  Man,  a  hearty 
Defire  of  the  Happinefs  of  his  Fellow-Creatures,  he  loves  them 
all  in  this  Scnfe,  even  the  FooUfh  and  the  Wicked.  Human 
Nature  that  has  anyGoodnefs  in  it,  is  ready  to  wifh  well  to  any 
Perfon,  though  he  be  an  utter  Stranger,  and  unknown  -,  efpe- 
cially  if  he  has  fome  agreeable  Qualities.  There  may  be  an 
innocent  Inclination  to  fee  all  Men  happy,  tho'  we  know  this 
Ihall  not  be  brought  to  pafs  •,  for  the  Word  of  God  declares 
that  the  mofl  Part  of  Men  walk  in  the  Broad- Way,  and  fhall 
go  down  to  Hell.  You  know  how  pafTionately  St.  Paul  longed 
for  the  Salvation  of  all  his  Countrymen  the  Jews.  This  is 
called  a  Love  of  Benevolence ;  and  'tis  evident  by  the  following 
Particulars,  that  the  Lord  exprefied  this  Good- Will  towards  the 
young  Man  in  the  Text. 

^thly.  A  confering  of  a5lual  Benefit  or  Kindnefs^  is  implied  in 
the  Love  of  Chrift  towards  this  Youth  \  for  he  flood  ilill,  and 
entertained  him  with  friendly  Difcourfe  :  He  endeavoured  by 
proper  Methods  to  convince  him  of  Sin  -,  he  gave  him  Direc- 
tion what  he  fhould  do  to  obtain  Treafure  in  Heaven  ;  he  call- 
ed him  to  be  his  Difciple  and  Follower  •,  and  gave  him  a  Pro- 
mife  of  everlafting  Riches,  if  he  would  have  complied  with  his 
Propofal.  This  is  called  a  Love  of  Beneficence  :  And  this  our 
Lord  Jefus  pradtifed  abundantly,  even  to  thofe  whom  he  did 
not  favingly  enlighten  and  convert  by  his  Gofpel  ;  for  'twas 
his  Charader,  that  he  went  about  doing  Good,  A6ls  x.  ^S. 

^thly.  This  Love  of  Chrift  includes  in  it  Compaffion  for  the 
young  Man,  and  fom£  Degree  of  Sorrow  to  think  that  he  fhould 
mifs  of  Heaven  \  that  he  fhould  be  fo  hardened  in  Self-Confi- 
dence, fo  puffed  up  with  a  Conceit  of  his  own  Righteoufnefs, 
and  fo  hard  to  be  convinced  of  his  Weaknefs  and  Guilt,  as  to 

ftand 


Serm.  VII.  falling  ftjort  c/ Heaven.  107 

fland  to  it  lx)ldly,  that  he  had  kept  all  the  Commandincnts  of 
God  ;  and  at  lall,  that  hefliould  be  fo  entangled  with  a  Iy)ve 
to  Money,  as  to  defpife  the  Treailiresof  Pleaven,  and  to  let 
Chrift  and  Salvation  go. 

Such  a  mournful  Pity  did  our  Lord  exprels  to  Jerufahm^  \n 
the  Days  of  his  Flefh  ;  0  Jerufalem^  Jerttfalem^  that  killeft  ths 
Prophets^  andftoncji  them  that  arefent  unto  thee  :  IIc-iv  often  zvould 
I  have  gathered  thy  Childnn^  as  a  Hen  doth  her  Brood  under  her 
IVings^  and  ye  would  not  !  LAike  xiii.  34.  And  he  mingled  the 
Tears  of  Love  and  Sorrow  when  he  came  near  the  Gates :  Lor 
the  fame  Lvangelifl;  tells  us,  that  he  beheld  the  City^  and  wept 
ever  it^  with  this  meking  Language,  If  thou  hadfl  known^  even 
thou^  in  this  thy  Bay^  the  Things  that  belong  to  thy  Peace  ;  but 
nozv  they  are  hid  from  thine  Eyes  -,  Luke  xix.  41,  42. 

When  we  behold  a  noble  Palace,  a  well  contrived  Garden, 
a  Piece  of  Painting  of  uncommon  Art  :  "  'Tis  Pity  (we  cry) 
"  that  fuch  a  Building  fliould  be  reduced  to  AQies,  iuch  a 
"  Garden  overfpread  with  Defolation  and  Diforder,  or  fuch  a 
"  Piflure  be  all  defaced.*'  vVc  have  a  Sort  of  Pity  forthefe 
inanimate  Beauties,  and  we  are  ready  to  mourn  their  Danger  or 
Ruin.  And  the  PafTion  is  innocent  and  becoming  :  But  the 
Grief  and  the  Love  rife  higher  ftill,  when  we  fee  a  living  Soul, 
a  Fellow-Creature  of  our  own  Rank,  a  Man  or  Woman  drelTed 
in  agreeable  Accomplifhments,  and  yet  making  Hafte  to  wilful 
Deftrudion.  Such  Love  and  fuch  Grief  are  comely  for  a  wife 
and  good  Man,  and  they  became  our  Saviour  well.  Bleffed 
Saviour  !  That  ever  thy  Love  fhould  lay  it  felf  out  on  fucK 
Objedls,  as  would  awaken  thy  Grief,  and  give  thefe  fo  painful 
a  Companion  !  But  this  was  only  in  the  Days  of  his  Fief 3 :  He 
pities  Mankind  now  under  their  various  Wrctchednefs  and 
Folly,  yet  we  cannot  fuppofe  his  prefent  Exaltation  and  BlefT- 
ednefs  does  indulge  real  Sorrow,  or  admit  any  fmarting  Afflic- 
tion ;  though  in  his  humble  State  on  Earth,  his  human  Love 
exprefled  it  felf  agreeably  in  fuch  mournful  CompafTion  and 
Tendernels. 

II.  We  come  to  confider.  What  there  was  in  this  Perfon  that 
might  attraB  our  Saviour's  Love. 

ift.  He  had  probably  fome  natural  Salifications^  which  were 
agreeable  andplmftng.  His  Youth  is  exprefled,  Mat.  xix.  20. 
A  Toung  Man,  in  the  prime  of  his  Days,  in  the  Force  and 
Flower  of  his  Age,  the  Beauty  and  Vigour  of  his  Nature :  And 
'tis  very  likely,  that  he  might  be  of  a  comely  Figure  and  inge- 
nious 


io8  A  Hopeful  Youth  Vol.  I. 

nious  Countenance  -,  for,  'tis  faid,  our  Saviour  beholding  him, 
loved  him.  He  fixed  his  Eyes,  and  probably  faw  fomethingin 
hirn  delightful  in  his  very  Afpecl  and  Appearance,  which  might 
partly  induce  him  to  thofe  various  ExprefTions  of  Love  before- 
mentioned,  and  to  pity  fo  lovely  a  Youth,  who  was  endaved  to 
Riches,  and  bound  to  Deftrudlion  in  Fetters  of  Gold. 

idly.  He  had  a  courteous  and  obliging  Carriage.,  which  appears 
in  feveral  Inftances  ;  [viz.)  He  kneeled  before  our  Lord,  and 
paid  him  great  Refpe(5t  with  the  Gefture  of  his  Body  •,  he  fa- 
luted  him,  Good  Majler  !  which  our  Lord  did  not  reprove, 
when  he  laid,  nere  is  none  good  but  God  •,  but  put  him  to  the 
Trial,  whether  he  would  own  him  to  be  God  or  no.  He  ac- 
knowledged Chrift  as  his  Superiour,  though  he  was  fo  much  a 
Stranger  to  him,  and  fo  much  a  poorer  Man  than  himfelf  By 
his  whole  Deportment  we  find  him  a  Perfon  of  great  Civility  ; 
he  knew  how  to  pay  the  Honours  of  his  Country  well,  to  give 
Titles  to  whom  Titles  are  due,  and  to  dothefe  Things  grace- 
fully. A  courteous,  humble,  and  decent  Behaviour,  without  Af-- 
fc(5lation  or  Flattery,  is  fo  far  from  being  reproved  by  Chrifl., 
that  not  only,  in  this  Place,  our  Lord  feems  to  be  pleafed  with 
it,  but  in  many  Places  of  the  New  Teftament,  'tis  recommend- 
ed to  make  Chriflianity  amiable  :  'Tis  pleafing  to  human  Na- 
ture, and  cannot  bit  gain  Love  and  Efteem  with  all  wife  and 
virtuous  Perfons. 

^dly.  He  was  religiotijly  educated  even  from  his  Childhood.,  and 
had  grown  up  in  Sobriety.,  perhaps,  from  his  very  Cradle  •,  for 
he  was  but  a  young  Man  when  he  came  to  our  Lord,  and  yet 
he  fays,  concerning  the  Commandments  of  Moral  Duty,  I  have 
kept  them  all  from  my  Youth.  He  fprung  furely  from  good  Pa- 
rents he  had  fuch  Inftruflions  from  them,  and  they  fuch  a  jeal- 
ous and  watchful  Eye  over  him,  that  he  was  kept  from  grofs 
5ins,  and  was  brought  up  in  all  the  Forms  of  GodHnefs,  and 
in  the  Obfervance  of  the  Moral  Law.  Now  Chrifl  confidered 
mf.r.  ly  as  Man,  loved  the  Law  of  (jod  fo  well,  that  he  could 
)'0t  but  take  Pleafure  in  a  Perfon  that  performed  it,  fo  far  as 
that  Obedience  reached.  Virtue,  in  the  mere  outward  Part  of 
it,  will  command  Refped  even  from  the  Vile  and  the  Wick-. 
ed  •,  much  more  will  the  good  and  pious  Man  pay  Honmirto 
the  Practice  of  it.  There  is  fomething  amiable  in  Sobriety, 
Temperance,  Charity,  Juflice,  Truth,  and  Sincerity,  though 
they  may  not  proceed  from  the  divined  Principle  of  Love  to 
God  rooted  in  the  Heart. 

Athly^ 


Serm.  VII.  f^i^l'^ng  flwrt  of  Heaven.  109 

^thly.  He  had  given  fotne  Diligence  in fccking  after  eternal  Life, 
and  had  a  great  Concern  about  his  Soul.  I  \t  came  runing  to 
ask  a  QiJeftion  of  the  bigeft  Importance,  fVhat  jhall  I  do  to 
inherit  eternal  Life'?  He  was  convinced  there  was  a  Heaven 
and  a  Hell,  and  he  was  willing  to  do  fom.ething  here  to  ob- 
tain Happinefs  hereafter.  He  did  not  come  wich  a  Defign 
to  put  curious  and  enfnaring  Qtieftions,  as  the  Sadducees  did. 
Mat.  xxii  23.  but  he  feems  to  have  an  honed  Dcfign  to 
know  the  Way  to  Heaven  and  Happinefs,  for  be  went  away 
forrowful  when  he  could  not  comply  wich  the  Demands  of 
Chrijt.  Tho'  he  thought  he  had  pra^lifed  a  great  Deal  of 
Religion,  yet  he  was  willing  to  receive  farther  Inn:ru6lions  : 
fFhat  lack  I  yet  ?  Is  there  any  other  Precept  to  be  perform- 
ed, in  Order  to  entitle  me  to  Life  eternal  ?  Now  our  Savi- 
our loves  to  fee  Confcience  awakened,  to  fee  the  Springs 
of  Religion  opened  and  beginning  to  flow:  A  divine  Teach- 
er conceives  fome  Hope  of  a  Man  that  is  willing  to  be 
taught,  and  ready  to  learn,  and  therefore  he  loves  him. 
This  Youth  thought  hitn^df  righteous,  yet  he  did  not  think 
himfelf  all-wife  ;  and  therefore  fubmits  to  farther  Indrudti- 
ons.  Now  'tis  aPleafure  to  communicate  Knowledge  to  thofe 
that  long  to  receive  it;  and  we  pity  them  heartily  when  they 
don't  comply  with  the  neceffary  Duties  that  are  revealed  to 
them,  through  the  Charms  of  fome  flrong  Temptation. 

Sthly.  Add  to  all  this,  that  he  had  many  Civil  Advantages  by 
Reafon  of  his  Riches,  his  Authority,  and  Power.  He  was  weal- 
thy, and  he  was  a  Ruler  among  the  People:  Which  Things, 
tho'  they  cannot  in  themfelves  make  any  Perfon  amiable, 
yet  when  they  are  added  to  the  former  good  Qualities,  they 
render  them  all  more  lovely  and  more  valuable  ,•  and  that 
becaufe  they  are  fo  feldom  joined  together.  Dr.  Goodman 
remarks  very  ingenioufly  here,  "  That  his  Concern  about 
"  his  Soul,  was  not  a  Sick-Bed  Meditation,  for  he  was  in 
^'  Health;  nor  a  melancholy  Qualm  of  old  Age,  for  he  was 
"  Young  ;  nor  was  it  the  Effedl  of  his  being  difcontented 
**  and  out  of  Humour  with  the  World,  for  he  was  rich  and 
^^  profperous."  'Tis  feldom  that  we  fee  a  Man  in  the  Prime 
of  his  Days,  pofleffing  large  Treafures  and  Dominions  in 
this  World,  that  will  feek  after  the  Things  of  another  ;  or 
that  will  (hew  due  Refpeft  to  his  Fellow-Creatures,  or  prac- 
tife  fo  much  as  the  Form  of  Godlinefs:  that  when  all  thefe 
meet  together,  as  they  did  in  this  young  Man,  they  confpire 
to  make  him  lovely  in  the  Eyes  of  every  Beholder. 

But 


no  A  Hopeful  YovTH  Vol.  I. 

But  alas  !  this  unhappy  Youth,  furniflicd,  as  he  was,  with 
al!  thefe  Virtues,  and  thelc  Advantages  which  our  Lord  beheld 
in  him,  and  for  which  he  loved  him,  yet  he  loft  Heaven  for 
the  Love  of  this  World.  He  refufed  to  accept  the  Propofals 
of  Cbrijl  ',  he  went  azvay  forrowful^fcr  he  had  large  Pojfejftons. 
And  this  naturally  leads  me  to  the  third  Head. 

\^If  this  Sermon  be  too  long,  it  may  be  divided  here.'] 

III.  Some  Remarks  upon  this  mixed  Character  •,  upon  the  Folly ^ 
the  GuHt  and  Mlfery  of  a  Manfo  lovely^  and  fo  beloved  of  Chrift. 

i/?.  Remark,  How  much  Good  and  Evil  may  be  mingled  in  the 
fame  Perfrn  ?  What  lovely  Qualities  were  found  in  this  young 
Man  !  And  yet  there  was  found  in  him  a  carnal  Mind  in  love 
with  this  World,  and  in  a  State  of  fecret  Enmity  to  God.  Our 
Nature  at  firft  was  a  glorious  Compofition  of  all  that  was  good. 
How  has  Sin  ruined  human  Nature  from  its  primitive  Glory, 
and  mingled  a  large  Meafure  of  Evil  in  its  very  Frame  !  And 
yet  how  has  reftraining  Grace  kept  our  Nature  from  lofing  every 
Thing  that  is  good  and  valuable,  and  from  becoming  univer- 
fally  miOnftrous  and  loathfom  ! 

Let  us  take  a  Survey  of  the  World,  and  fee  what  a  Mixture 
there  is  of  amiable  and  hateful  Qualities  amongft  the  Children 
of  Men.  There  is  Beauty  and  Comelinefs  ;  there  is  Vigour 
and  Vivacity  -,  there  is  Good-Humour  and  CompalTion  ;  there 
is  Wit,  and  Judgment,  and  Induftry,  even  amongft  thofe  that 
are  profligate,  and  abandoned  to  many  Vices.  There  is  So- 
briety, and  Love,  and  Honefty,  and  Juftice,  and  Decency  a- 
mongft  Men  that  know  not  God,  and  believe  not  the  Gofpel 
of  our  Lord  Jefus.  There  are  very  few  of  the  Sons  or  Daugh- 
ters of  Adam,  but  are  pofTefTed  of  fomething  good  and  agree- 
able, either  by  Nature  or  Acquirement  \  therefore,  when  there 
is  a  necelTary  Occafion  to  mention  the  Vices  of  any  Man,  I 
fhould  not  fpeak  Evil  of  him  in  the  Grofs,  nor  heap  Reproach- 
es on  him  by  whole-fale.  'Tis  very  difingenuous  to  talk  Scan- 
dal in  Superlatives,  as  though  every  Man  who  was  a  Sinner, 
was  a  perfed  Villain,  the  very  worfl  of  Men,  all  over  hateful 
and  abominable. 

How  fharply  fhould  our  own  Thoughts  reprove  us,  when 
we  give  our  Pride  and  Malice  a  Loofe,  to  ravage  over  all  the 
Charadler  of  our  Neighbours,  and  deny  all  that  is  good  con- 
cerning them,  becaufe  they  have  fomething  in  them  that  is  cri- 
minafand  worthy  of  Blame !  Thus  our  Judgment  is  abufedby 

our 


Scrm.  VII.  f^^^^J^S  J^^ort  of  Heaven:.  i  1 1 

our  PalTions  •,  and  Ibmctimes  this  Folly  reigns  in  us  to  luch  a 
Decree  that  \vc  c:[x\  hardly  allow  a  Man  to  be  wife  or  ingenu- 
ous^ to  have  a  Cirain  of  good  Senfe,  or  good  I  luniour,  that  is 
not  of  our  Profeflion,  or  our  Party,  in  Matters  of  Church  or 
State.  Let  us  look  back  upon  our  Condud-,  and  bluHi  to  think 
that  wc  fliould  indulge  fuch  Prejudices,  fuch  a  iinful  Partiality. 
zd.  Remark.  A  Man  that  has  not  true  Grace ^  nor  Holinefs^ 
may  be  thejuft  Ohje^  of  our  Love  -,  for  we  find  feveral  Inflanccs 
and  feveral  Degrees  of  I.ove  were  paid  by  Chriil,  the  wifeft 
and  befl  of  Men,  to  a  Youth  of  a  covetous  and  carnal  Tem- 
per ;  one  who  prefered  Earth  to  Heaven,  and  valued  his  pre- 
fent  PoflcfTions,  above  thole  eternal  Treafures  that  Chrifl:  had 
promifed  him. 

I  confefs,  under  the  01dTefl:ament,in  the  i  ^gth Pfalm^  ver. 
2  1.  David  appeals  to  God,  Do  I  not  hate  them^  that  hate  thee  ? 
and  adds,  /  hate  them  with  perfe^  Hatred.     But  this  need  not 
be  conftrued  to  fignify  any  Malice  in  his  Heart  againfl  them, 
as  a  private  Perfon  •,    but  his   Defign   to  fight  againft  them, 
and  fupprefs  them,  as  a  Soldier,  and  a  King,  becaufe  they  ap- 
peared publickly  againft  God  \  for  he  adds,  I  a?n  grieved  at 
thofe  that  rife  up  againft  thee^  I  count  them  mine  Enemies,     Be- 
fides,  thefe  Perfons  were  of  fo  abandon'd  a  Chara6ler,  that  they 
feem  to  have  nothing  good  in  them  ;  and  he  might  juftly  hate 
them,  confidered  merely  as  Sinners,  in  the  fame  Senfe  that  we 
muft  hate  our  felves,  fo  far  as  we  are  finful.     I  might  add  to 
all  this,  that  they  were  cruel  and  bloody  with  Regard  to  Men. 
and  they  fpoke  wickedly  againft  God.,  and  were  God's  profefTed 
Enemies,  ver.  19,  and  20.  After  all, 'Twas  much  more  allow- 
able in  David  the  Jew^  in  the  Heat  of  his  Zeal,  to  talk  thus, 
than  it  can  be  for  us  Chriftians  -,    while  we  read  the  Words  of 
our  Saviour,  Matth.  v.  43,  44,  45.  We  hjive  heard  that  it  hath 
heenfaid^  T^houfhalt  love  thy  Neighbour.,  and  hate  thine  Enemy  : 
But  I  fay  unto  you  .^  Love  your  Enemies.,  blefs  them  that  curfe  you^ 
do  good  to  them  that  hate  you.,  and  pray  for  them  which  defpite- 
fuUy  ufe  you^  and  perfecute  you  :  ^at  ye  may  be  the  Children  of 
your  Father  which  is  in  Heaven  ;  for  he  maketh  his  Sun  to  rife  on 
the  Evil  and  on  the  Good^  and  fendeth  Rain  on  the  Juft  and  on  the 
Unjuft  :  While  we  confider  alfo  in  what  a  divine  Manner  our 
Lord  Jefus  has  exemplified  his  own  Precept,  and  has  loved 
many  of  his  Enemies,  fb  as  to  die  for  them  ;   and  manifefted 
•fo  much  natural  AfFe6lion,  even  for  the  young  Sinner  in  my 
Text,  becaufe  there  were  fome  good  Qualities  found  in  him. 


112  A  Hdpeful  Youth  Vol.  I. 

I  will  not  fay  therefore  within  my  felf  concerning  any  Man, 
*^  1  hate  him  utterly,  and  abhor  him  in  all  Rerpe6ts,  becaufe 
"  he  has  not  trueHolinefs:''  But  I  will  look  upon  him,  and 
confider  whether  there  may  not  be  fome  Accompliihmentin 
him,  fome  moral  Virtue,  fome  valuable  Talent,  fome  natural 
or  acquired  Excellency  ,*  and  I  will  not  neglect  to  pay  due 
Efleem  to  every  defervmg  Quality,  wherefoever  I  find  it. 
'Tis  a  Piece  of  Honour  due  to  God  our  Creator,  to  obferve 
the  various  Signatures  of  his  Wifdom  that  he  has  imprelTed 
upon  his  Creatures,  and  the  overflowing  Treafures  of  his 
Goodnefs^  which  he  has  didributed  among  the  Works  of  his 
Hands. 

llius  I  may  very  juftly  love  a  Man,  for  whom,  in  the  vul- 
gar Senfe,  I  have  no  Charity;  that  is,  fuch  a  one  as  I  believe 
to  be  in  a  State  of  Sin  and  Death,  and  have  no  prefentHope 
of  his  Salvarion.  How  could  holy  Parents  fulfil  their  Duties 
of  Afi'e6Hon  to  their  wicked  Children  ?  Or  pious  Children 
pay  due  Refpe6l  to  finful  Parents  ?  How  could  a  Believer 
fulfil  the  Law  of  Love  to  an  unbelieving  Brother,  or  a  dearer 
Relative,  if  we  ought  to  admit  of  no  Love  to  Perfons  that 
are  in  a  State  of  Enmity  to  God  ?  How  can  we  be  Folloijoers 
of  God  as  dear  Children^  if  we  are  not  kind  to  the  Unthankful^  and 
to  the  Evil  ?  Luke  vi.  37.  To  thofe  who  have  nothing  of 
ferious  Religion  in  them  ?  Gal.  vi.  10.  As  v:e  have  Opportu- 
nity^ let  us  do  Good  to  all  Men^  efpecially  to  them  viho  are  of  the 
HoiifJjold  of  Faith, 

As  God  has  a  peculiar  Love  for  his  own  Children,  for  thofe 
who  are  renewed,  and  fandlified,  and  formed  into  his  Like- 
nefs  ;  fo  ought  we  to  love  alhhe  Saints  with  a  peculiar  Kmd 
of  Afi^eftion,  and  take  fpecial  Delight  in  them  :  We  fhould 
exprefs  a  Love  of  intimate  Fellowfiiip  unto  them  ,*  a  Love 
of  divine  I'Viendfhip,  of  fpiricual  Pleafure,  and  hearty  Com- 
munion ,•  rejoicing  together  with  them  in  God  our  common 
Father,  in  Chrijl  Jefus  our  common  Head,  and  in  the  Hope 
of  our  common  Salvation  ;  and  we  fliould  ever  be  ready,  in 
the  firft  Place,  to  aflifl:  and  fupporc  them,  and  fiipply  their 
Wants  according  to  the  Calls  of  Providence.  But  Sinners 
alfo  mud  have  fome  Share  in  our  Love. 

3^  Remark,  //oiu  different  is  the  fpecial  Love  of  God^  from 
the  natural  Love  of  Man  ?  (lod  feeth  not  as  INIan  feeth  ;  he 
appoints  not  Perfons  to  eternal  Life,becaufe  of  fome  agree- 
able Accomplifliments  w^hich  they  poffefs  in  this  Life.  J'efus 
Chrijl  himfelf,  confidered  as  God,  did  not  beftow  his  fpecial 

and 


Serm.  VII.  f^^^if^g  P-'^ort  cf  Heaven.  113 

and  faving  Love  upon  that  young  Jfraclite,  whom,  as  Man, 
lie  could  not  help  loving.  So  Samuel  was  fent  to  choofe  a 
King  tor  the  JeviSy  among  the  Sons  of  JeJJe^  i  Sam.  xvi.  6. 
When  he  faw  Eliab  appear,  he  looked  on  him,  and  laid,  Surely 
the  Lord^s  Anointed  is  before  him  ;  but  the  Lord  faid  to  Samuel, 
i\  7.  Lock  f:ot  on  his  Countenance,  or  on  the  Height  of  his  Sta- 
ture, becaufe  /  have  rcfufed  him.  Old  J\lfe  (it  may  be)  v;as 
ready  to  look  upon  his  cldeft  Son  too,  being  plcafed  with 
his  tall  and  comely  Figure,  and  to  fay  within  himfclf.  **''ris 
"  Pity  that  Eliab  was  not  made  a  King."  But  David  was 
God's  Beloved, 

If  the  Qiieilion  were  put  to  us.  Who  are  the  Perfons  that 
are  fit  to  Rand  in  the  Courts  of  God  above,  to  be  the  Inhabi- 
tants and  Ornaments  of  Heaven?  Wefliouid  bercady  to  fay, 
the  Beautiful  and  the  Ingenious,  the  Souls  of  a  fweetDifpofi- 
tion,  and  the  Perfons  of  graceful  Behaviour.  We  are  tempted 
to  think  that  the  well-born,  the  wife,  theaffable,  and  tlie  we!l- 
accomplillied,  (liould  all  be  made  Saints,  and  the  Favourites 
of  God  ,•  but  he  fees  with  other  Eyes,  he  determines  his  fpecial 
Love  by  other  Principles,  and  makes  another  Sort  of  Diftinc 
tion  by  his  fovereign  faving  Grace,  unguided  andunalluredby 
the  Merit  of  Man.  i  Cor.  i.  26,  27,  28,  39.  Te  fee  your  Calling, 
Brethren,  boijo  that  not  many  wife  Men  after  the  Fleflo,  not  many 
mighty,  not  many  noble,  are  called'.  But  God  has  chef  en  the  fooUfl:} 
Things  of  the  World  to  confound  the  wife ;  and  God  hath  chofen  the 
weak  Things  of  the  World,  to  confound  the  Things  which  are  mighty  ; 
and  baje  Things  of  the  World,  and  Things  which  are  defpifed,  hath 
God  chofen  ;  yea,  and  Things  which  are  not,  to  bring  to  nought 
Things  that  are,  that  noFlefJo  fjjould glory  in  his  Prefence. 

What  would  become  of  the  morofe,  the  rough  natural 
Tempers,  if  God  loved  none  but  fuch  as  were  lovely  in  our 
Eyes?  What  would  become  of  all  the  deformed  and  the  un- 
comely Pieces  of  human  Nature ;  the  clownifli,  and  the  weak, 
and  bafe  Things  of  this  World,  if  God  fhould  choofe  none  but 
the  fair,  and  the  well-bred,  the  well-figured,  and  the  honour- 
able? If  this  were  the  Rule  of  hisCondu61,  what  difmalDif- 
tinftion  would  light  upon  Thoufands,  and  fome  good  Men  too, 
who  mufl  wear  in  their  Faces,  in  this  World,  tlie  dreadful  Sen- 
tence of  their  Damnation  in  the  next?  But  the  great  and  fo- 
vereign God  a(Sls  by  other  Meafures  ,*  he  lays  down  to  himfelf 
divine  Rules,  that  are  to  us  unknown,  and  mud  be  for  ever 
unfearchable. 

I  Some, 


J 14  A  Hopeful  Youth  Vol.  I. 

Some,  who  are  endowed  with  native  Excellencies,  he  adorns 
with  heavenly  Graces,  and  they  fliineas  Jewels  fet  in  Rings 
of  Gold :  Ochers,  who  have  fcarce  any  Thing  in  them  ami- 
able by  Nature,  are  the  Objefts  of  divine  Love,  and  made 
Veflels  of  Grace;  though  thefe  do  never  make  fo  charming 
an  Appearance  among  Men.  Mofes  the  meek  and  obliging, 
y^wrt^  the  rough  and  thepeevifh,  were  both  beloved  of  God; 
for  he  made  Saints  and  Prophets  of  them.  Abraham  the  rich, 
^x\d Sarah  the  beautiful;  Feter^  the  poorFiflierman,  andP^w/ 
the  Man  of  mean  Afpedl,  and  contemptible  Figure ;  were  all 
beloved  of  God,  and  made  Heirs  of  eternal  Life.  The  Con- 
duft  of  the  great  God,  in  this  Matter,  is  fo  various,  and  his 
Reafonsfo  fublime  and  impenetrable,  that  'tis  in  vain  for  us 
to  attempt  to  trace  out  his  Rules  of  A6lion. 

Sometimes  he  choofes  a  Man  of  great  intelleftual  Powers ; 
and  fets  an  in  vifible  Mark  of  divine  Love  upon  him :  At  another 
Time  he  takes  Pleafure  to  pour  Contempt  on  all  the  Pride  of 
human  Reafon,  by  choofing  a  foolifh  Man,  and  making  him 
an  humble  Believer.  Sometimes  he  exalts  the  Man  of  natural 
Virtue  into  a  Saint;  and  again,  he  fpreads  Shame  andConfu- 
fion  over  all  our  own  pretended  Righteoufnefles  and  vain  Con- 
fidence, by  culling  out,  here  and  there,  a  profane  Wretch,  and 
converting  him  to  Faith  and  Holinefs,  and  in  the  mean  Time 
he  leaves  fome  that  are  fober,  and  have  many  human  Virtues, 
and  good  Appearances,  to  perifli  with  thePharifeeand  the  Hy- 
pocrite for  ever,  in  their  Pride  and  Self-Righteoufnefs.  Jefiis^ 
the  Man,  looked  upon  this  pretty  Youth  that  was  well-born, 
fober,  and  virtuous,  and  he  loved  him ;  but  the  eternal  God 
chofe  him  not  for  a  Saint,  for  he  fuiFered  him  to  run  mading 
after  his  many  PoflelTions,  and  to  defpife  Heaven.  Here  it 
becomes  us  to  be  filent  and  adore.  O  the  Depths  of  divine 
Counfel!  Othe  awful  and  glorious  Sovereignty  of  the  Grace 
of  God,  that  could  pafs  by  fo  defirable  a  Perfon,  whom  the 
Man  y^y^i  could  not  look  upon  without  Pity  and  Love!  How 
unfearchable  are  his  PFays,  and  his  judgments  pajl  finding  out ! 
Rom.  xi.  33. 

Now,  tho'  this  be  a  very  painful  and  tremendous  Meditati- 
on, yet  there's  an  excellent  Ufe  to  be  made  of  it.  No  Man 
ihould  defpairof  Salvation,  and  die  Love  of  God,  how  mean 
and  defpicable  foeverhis  Appearance  be  among  Men,  or  how 
remote  foever  from  all  that  we  call  lovely.  Let  him  forfake 
all  Sin,  and  be  happy  for  ever.  Nor  fliould  the  nwft  amiable 
of  Creatures,  in  the  natural  or  civil  World,  flatter  themfelves 

that 


Serm.  VII.  falling  fJjort  of  Heaven.  115 

that  they  are  upon  that  Account  beloved  of  God,  and  fliall  cer- 
tainly be  Partakers  of  eternal  BlelTings  in  the  World  of  Glo- 
ry.    Let  them  follow  Chri/t,  and  be  faved. 

But  I  would  dwell  upon  this  lafl  Thought  a  little,  and  there- 
fore I  (liall  propofe  my  fourth  Remark  in  this  Manner. 

^th  Remark.  Many  lovely  AccompUpoments,  joined  together^ 
mil  not  cany  a  natural  Man  to  Heaven.  The  fined  Compofition 
of  Beauty  and  Youth,  Strength  and  Riches,  and  all  this  embel- 
hfhedwith  many  Forms  of  Godlinefs,  and  fome  iliining  out- 
ward Virtues,  will  not  obtain  eternal  Life.  The  Man  that's 
thus  qualified  and  adorned,  if  he  prefers  Earth  to  Ifeaven, 
and  loves  the  PofTefllons  of  this  World,  above  fpiritual  Trea- 
fures,  abides  in  a  State  of  Condemnation  and  Death.  Grace 
is  not  a  Flower  that  grows  in  the  Field  of  Nature,  nor  is  it 
made  by  the  Art  of  Man  ;  'tis  a  divine  Seed  ;  'tis  planted  in 
our  Hearts  by  the  Spirit  of  Go6^Jobn\,  13.  The  Saints  «;cZ^&r« 
nBt  9f  Blood '^  that  is,  by  natural  Generation :  Nor  of  the  IVill 
of  the  Flejh ;  that  is,  by  our  own  Powers  of  Nature ;  nor  of  the 
Wtllof  Man;  that  is,  by  the  Influence  that  others  have  over 
us;  but  of  God. 

A  Man  may  fet  himfelf  to  work  a  While  for  the  Good  of 
his  Soul,  and  yet  may  mifs  of  Salvation:  Strait  is  the  Gate  and 
narrow  is  the  Way  that  leads  to  Life^  and  fti^  there  he  that  find 
it,  Matth.  vii.  14.  And  many  'which  fee k  to  enter  in,  fljall  not  be 
able, Luke  xiii.  24.  They  feek,  but  not  with  ail  their  Might; 
they  are  not  willing  to  forfake  all  for  Heaven,  and  tlierefore 
they  obtain  it  not;  they  feek,  perhaps,  with  Diligence  for  a 
Seafon,  and  give  out  before  they  have  attained ;  they  tire, 
and  grow  weary,  and  lofe  the  Prize  ;  they  feek,  but  not  in 
God's  appointed  Way,  and  according  to  the  Rules  of  the  Gol- 
pel  ;  and  no  Wondet  if  their  Labour  be  vain ;  for  he  that 
flriveth  is  not  cro'wned,  except  he  Jlrive  la:rfully, iTim.  ii.5.  And 
this  was  the  Cafe  of  the  rich  young  Man;  he  fought  eternal 
Life,  hut  not  with  all  his  Soul,  for  he  could  not  take  up  his 
Crofs  and  follow  Chriffc;  he  fought  the  Kingdom  of  God  for 
aSeafon;  but  when  he  came  to  the  hard  Work  of  Self-denial, 
he  would  not  venture  into  that  thorny  Path,  but  turned  back, 
and  iv>ent  away  forrowfuL  He  fought  Juflification  and  Peace 
with  God,  but  not  m  a  right  Vv^ay  ;  for  being  ignorant  of 
God's  Right eoujnefs,  and  going  about  to  ejlahliftj  his  own,  he  fell 
Poort  of  the  Righteoufnefs  of  God,  and  attained  it  not,  Rom.  x.  3. 
He  loved  Heaven  well,  but  he  loved  this  Earth  better;  he 
chofe  his  Portion  and  Happinefs  iii  chis  World,  and  lofl:  his 
Soul.  I  2  The 


ii6  A  Hopeful  Youth  Vol.  L 

The  Eye  of  God,  our  Judge,  is  Iharp  and  fevere;  he  {^ts 
the  hidden  Vices  of  the  Mind,  thro'  all  the  faired  Vails  of 
Nature,  and  the  brighteil  Drefs  of  outward  Virtue.  We 
may  cheat  others  with  the  Difguifes  of  Religion,  and  allure 
the  Love  of  the  beft  of  Chridians;  we  may  cheat  our  felves 
by  thefe  fair  ^Appearances,  and  entertain  a  fond  Opinion  of 
our  ownSaintfhip;  but  the  great  God  can  never  be  impofed 
upon  at  this  Rate.  He  knows  well  what  is  lovely  and  ex- 
cellent in  his  Creatures;  but  when  he  feats  himfelf  upon  his 
Throne  of  Judgment,  all  their  ihining  Ornaments  of  Body 
and  Mind  are  blemilhed,  are  darkened,  are  lofl:  in  his  Eyes, 
if  he  difcovers  a  fecret  Love  to  Sin  in  the  Heart.  Where 
the  Love  of  this  World  prevails,  it  over-balances  all  other 
good  Quahties,  tho'  ever  fo  valuable  in  themfelves  ,*  and 
tho'  they  may  create  Love  in  every  Beholder,  yet  the  Love 
of  God  is  not  to  be  purchafed,  nor  perfuaded^  contrary  to 
his  own  fetled  and  eternal  Rules  of  Judgment.  If  any  Man 
love  this  TVorld)  the  Love  of  the  Father  is  not  in  him.  i  John  ii.  15. 
nor  does  the  Father  Jove  him.  The  Prince  of  Devils  has 
many  noble  Endowments,  and  intelle6lual  Glories;  the  na- 
tural Powers  of  an  Angel  remain  flill  with  him;  but  his  in- 
ward Enmity  to  God  confines  him  for  ever  to  Hell :  and  in 
the  Senfe  of  the  Apoflle  James y  Whofoever  "joill  be  a  Friend  to 
ihe  fj^^'orld,  is  the  Enemy  of  God,  James  iv.  4.  tho'  in  many 
other  Excellencies  he  might  be  a  Fellow  for  Angels. 

Wife  and  happy  is  that  Soul  who  fears  to  build  his  Hopes 
of  Heaven  upon  the  Sand,  upon  a  fliining  but  feeble  Foun- 
dation. Wife  and  happy  is  he  who  does  not  miftake  the 
Glories  of  Nature  for  divine  Grace;  who  does  not  fatisfy 
himfelf  to  feek  a  little  after  Heaven,  but  refolves  to  find  ir, 
and  parts  with  all  for  the  Knowledge  and  the  Love  pf  Chrijt, 
While  others,  who  pretend  to  much  Wifdom,  raife  their  vain 
Expe6lations  of  Happinefs,  upon  a  few  natural  Accomplifli- 
inents,and  devout  Wiflies,  this  Man  purfues  the  Work  upon 
diviner  Principles,  and  brings  it  to  Perfedlion  ,*  and  when 
others,  at  the  great  Day  of  Decifion,  meet  with  Shame  and 
terrible  Difappointmenc,  he  fliall  be  applauded,  in  the  Face 
of  Angels,  as  the  only  wife  Man,  and  ihall  find  himfelf  for 
ever  happy. 

The  sth,  and  laffc  Remark,  is  this  ,•  Hovo  dangerous  a  Snare 
is  great  Riches !  They  become  a  fore  Temptation  (  even  to 
Perfons  well-inciined  )  to  tie  their  Souls  fad  to  this  World, 
and  perfuade  them  to  negle<51  God,  and  Chrifl,  and  Heaven. 

This 


Serm.  VII.  •  faliirig  fJjort  of  Heaven.  117 

'I'his  was  the  Cafe  of  the  young  Man  in  my  Text;  he  went 
away  from  our  Lord  melancholy  and  grieved,  that  he  could 
not  join  Chrijl,  and  the  World  together,*  he  had  great  Pojjej - 
/f(?;2x,and  therefore  he  refufed  to  be  a  Follower  of  Chri/i^un- 
der  the  poor  and  mean  Circumftances  of  his  Appearance  a- 
mong  Men  ;  fee  Fcrfe  the  22d,  23d.  And  our  Lord  himfelf 
makes  this  fame  Remark, //ow  hardly  [hall  they  that  have  Riches 
enter  into  the  Kingdom  of  God?  That  is,  as  he  explains  it  in  the 
following  Verfe,  becaufe'tis  fo  hard,  for  thofe  who  poflefs 
great  Riches,  not  to  love  them  too  well,  and  to  tiujl  in  them 
us  their  chief  Good. 

How  many  lovely  Qiaalities  are  here  fpoiled  at  once,  by 
the  Love  of  this  World !  And  a  Man  that  was  not  far  from 
the  Kingdom  of  God,  divided  from  Chrift^  and  driven  to  a 
fatal  Diftance  from  Heaven,  by  this  dangerous  interpofing 
Snare !  A  wretched  Chain,  tho'  'twas  a  golden  one,  that  with- 
held his  Soul  from  the  Embraces  of  his  Saviour.  He  was 
young,  he  was  modefl:  and  humble,  he  had  a  Defire  to  be 
faved,  and  he  went  far  in  the  outward  Forms  of  Godlinefs ; 
all  thefe  Commands,  faid  he,  have  I  kept  from  my  Touth,  or 
Childhood  ,•  and  he  had  a  Mind  to  follow  C^r//^  too,*  but  y^/wr 
was  poor,  and  his  Followers  mufl  take  tip  their  Crofs,  and 
Share  in  his  Poverty,  This  was  the  parting  Point;  this  was 
the  Bar  to  his  Salvation  ,*  he  was  almofi  a  Chri/lian,  but  his 
Riches  prevented  him  from  being  altogether  fo,  O  fatal 
Wealth,  and  foolifli  PoiTelTor  !   • 

It  became  our  blefled  Lord,  the  Heir  of  all  Thing?,  to  di- 
ved himfelf  of  Wealth  and  Grandeur,  and  to  renounce  all 
the  Pomp  and  glittering  Equipage  of  this  World,  when  he 
came  to  introduce  a  Religion  fo  fpiritual,  and  fo  refined,  as 
the  Gofpel  was  ;    and  it  became  him  to  put  fuch  a  Teft  as 
this,  to  fuch  as  pretended.to  be  his  Difciples ;  Whether  the^ 
durft  venture  to  exchange  the  prefent  World,  and  the  vid- 
ble  Enjoyments  of  it,  for  Glories  future  and  invifible  ?  'Twas 
proper  he  fhould  try  whether  they  could  deny  themfelves, 
and  become  poor  for  his  Sake,  who  made  himfelf  poor  for 
their  Sakes,and  promifed  them  unknown  Treafures  in  Heaven. 
But  the  Tell  proved  too  fevere,  and  the  Gate  too  flraighc 
for  this  young  Man,  with  all  the  Bulk  of  his  Eftate  to  enter 
in  at  it. 

Well  might  the  Apoftle  teach  T///20%,  the  young  Preacher, 
to  charge  them  that  are  rich  in  this  PFerldy  not'to  trufi  in  uncer- 
tain Richesy  hut  to  do  Good  to  the  Poor,  to  diflribute  to  the 

I  q  ^  Needy 


ii8  A  Hopeful  Youth  Vol.  L 

Needy,  thax  they  7/2?^/;;  lay  up  in  Store  for  themf elves  a  good 
Foundation  agalnji  the  Time  to  come,  i  Tim.  vi.  i*j^  &c.  be- 
caufe  Men  are  fo  ready  to  think  that  a  Store  of  Gold  is  a 
good  Foundation  to  truft  in  for  Happinefs  here,  and  forget 
hereafter.  Well  might  he  admonifh  them  to  lay  hold  on  eter- 
nal £//>,  becaufe  they  are  fo  ready  to  hold  their  Money  faO:, 
though  they  let  eternal  Life  go.  They  that  have  much,  are 
often  greedy  of  more,  and  thereby  fall  into  Temptations  and 
Snares^  into  many  foolifJj  and  hurtful  Luftsy  that  drown  Men  in 
Perdition :  For  the  Love  of  Money  is  the  Root  of  all  Evil;  which, 
while  fome  coveted  after,  they  have  erred  from  the  Faith,  have 
forfaken  Chrlfi,  and  pierced  themfelves  through  with  many  Sor- 
rows^ ver.  g,  10. 

Shall  I  takeOccafion  here  to  put  the  Rich  in  Mind  of  their 
Danger,  and  intreat  them  to  watch  againfl  the  ihining  Al- 
lurement that  befets  them  around  ?  Have  a  Care  left  your 
Eyes  be  dazled  with  this  glittering  World,  and  blinded  to 
the  Gofpelof  Chrift:  and  fliall  I  comfort  the  Poor,  by  telling 
them  their  Privilege,  how  much  more  free  they  are  from 
this  golden  Snare  ?  You  have  been  ufed  to  Meannefs  and 
Poverty,  therefore  we  may  hope  that  the  Plainnefs  and  Sim- 
plicity of  the  Gofpel  will  not  offend  you;  that  the  Dodlrine 
of  the  Crofs,  and  the  Poverty  of  the  Man  of  Nazareth,  who 
hung  upon  it  for  your  Sakes,  will  not  be  a  Scandal  to  your 
Thoughts,  nor  a  Bar  to  your  Faith.  In  the  Days  of  Chrifl, 
the  Poor  received  the  Gofpel ;  and  not  many  Rich,  not  many 
Mighty,  have  in  any  Age  been  the  Followers  of  a  defpifed 
Jefus. 

O  may  the  Rich  in  this  Affembly  be  led  by  divine  Grace 
to  break  through  all  their  Temptations,  and  attend  their 
Saviotir,  tho'  his  Name,  and  his  Difciples  here  on  Earth,  be 
furrounded  with  all  the  Forms  of  Contempt  and  Poverty ! 
And  may  the  meaner  Hearers  improve  their  Advantage,  and 
take  up  their  Crofs,  and  follow  their  Lord,  till  they  are  all 
joined  to  the  glorious  AlTembly  above,  and  made  Poffeflbrs 
of  everlafting  Riches  1   Amen, 


m*m^t^t^^^*mm^m*ikm^^*^*^^mm*m^m^^*******^**^^****** 


SERMON 


Serm.  VIII.  falling  Jfjort  of  HtAYZti.  119 

SERMON     VIII. 

A    Hopeful   Youth  falling  fliort  of  Heaven. 


Mark  x.   21. 
^ben  Jefus  beholding  him,  loved  him. 

The  Second  Part. 

WHEN  our  Saviour  dwelt  upon  Earth,  he  found  a  young 
Man  in  the  Coafts  of  Judea,  that  prefer*d  the  Riches 
of  this  World  to  all  the  Treafures  of  Heaven  ;    and 
yet  Jefus  caft  an  Eye  of  Love  upon  him. 

In  the  foregoing  Difcourfe  upon  thefe  Words, it  has  been  con- 
fidered  what  Sort  of  Love  Chrijl  could  fhew  to  a  Man,  whole 
Soul  was  fo  vain  and  carnal  •,  and  what  goodQiialities  appear- 
ed in  this  Youth,  that  could  engage  the  Love  of  our  Saviour, 
notwithflanding  the  Guilt  of  his  Covetoufnefs  ;  and  (omo:  Re- 
marks were  made  upon  a  Man  fo  lovely,  and  fo  beloved  of 
Cbrijt, 

Firjl,  The  Love  which  our  Saviour  manifefted  to  this  Perfon, 
was  not  properly  a  divine  Love^  for  that  would  have  changed 
his  Nature,  and  refined  his  carnal  Defires,  and  confered  Grace 
and  Salvation  upon  him ;  We  muft  underftand  it  therefore  only 
in  thisSenfe,  that  the  Affedions  of  his  human  Nature  were  drawn 
out  towards  fomething  that  was  valuable  and  excellent  in  this 
young  Ifraelite  :  He  approved  of  thofe  Accomplifhments  which 
he  beheld  in  him,  and  felt  a  Sort  of  Complacency  in  his  Perfon 
and  Charadler.  He  had  an  innocent  and  human  Defire  of  his 
Welfare,  he  gave  him  divine  Inftrudlions  for  this  End,  and  pi- 
tied him  heartily  that  he  was  fo  far  gone  in  the  Love  of  the 
World,  as  to  neglect  the  Offer  of  Heaven. 

Secondly^  The  Qualities  which  might  attrafl  our  Saviour's 
Love,  Were  fuch  as  thefe :  He  W2is young  and  fprightly, znd  'twas 
probable  that  he  had  fomething  very  agreeable  in  his  Afpecfl  : 
His  Carriage  was  courteous  and  obliging^  for  he  kneeled  before 
our  Lord,  and  faluted  him  with  much  Civility  :  He  had  stre/i- 
giousEducatioHy  much  outward  Sobriety  and  Virtue^  fo  that  be  wj-5 

I  4  ready 


120  A  Hopeful  Youth  Vo\,  J. 

ready  to  think  himfelf  a  complete  Saint.  All  thefe  Commands 
(  fays  he  )  have  I  kept  from  my  Touth  ;  yet  he  was  willing  to 
receive  farther  Inftruhions y  if  any  Thing  elfe  were  neceffary, 
in  Order  to  eternal  Life.  Add  to  all  this,  that  we  was  rich 
and  powerful^  he  was  a  Ruler  among  the  ^cws,  and  had  large 
PoiTeflions,  which  made  his  Humility  and  other  Virtues  ap- 
pear the  more  amiable,  becaufe  they  fo  feldom  are  found  in 
Perfons  of  an  exalted  Station. 

Thirdly,  the  Remarks  that  were  made  upon  a  Perfon  that 
had  fo  many  good  Qiialities,  and  yet  miffed  of  Heaven, 
might  inftrud  us  not  to  difclaim  any  Tning  that  is  worthy 
and  excellent,  tho'  'tis  mingled  with  much  Iniquity  ,*  but  to 
pay  Refpe6l  and  Love,  as  our  Lord  ^efus  did,  to  Perfons 
that  have  any  Thing  valuable  in  them,  tho*  their  Virtues 
are  imperfe6l,  and  fall  fhort  of  faving  Grace.  We  may 
learn  alfo,  that  God  choofes  not  as  Man  would  choofe,  nor 
faves  all  thofe  that  a  wife  and  good  Man  may  well  beflow 
his  Love  upon.  We  are  taught  farther,  that  many  lovely 
Accomplifhments,  joined  together,  are  not  fufficient  to  at- 
tain eternal  Life,  unlefs  we  renounce  this  World,  and  follow 
Chriji ;  and  we  are  divinely  warned  of  the  Danger  of  Riches, 
hov/  great  a  Snare  they  fometimes  prove  to  Perfons  of  a 
hopeful  Chara6ler. 

Fourthly y  We  proceed  now  to  the  lafl  Thing  propofed  ; 
and  that  is,  to  make  an  Addrefs  to  three  Sorts  of  Perfons,  tak- 
ing the  Occafion  from  the  Chara6ler  in  my  Text. 

L  Thofe  who  have  any  Thing  lovely  or  excellent  in  them, 
but,  thro'  the  Power  of  a  carnal  Mind,  are  kept  at  a  Diftance 
from  God, and  have  no  Title  to  Heaven;  fuch  are  beloved  of 
Men,  but  not  beloved  of  God. 

IL  Thofe  who  are  weaned,  in  fome  good  Meafure,  from 
this  World,  and  have  Treafures  in  Heaven,  but  are  defec- 
tive in  thofe  Qualities  that  might  render  them  amiable  on 
Earth  ,*  fuch  are  beloved  of  God,  but  not  of  Men, 

III.  Thofe  that  are  furniflied  with  every  good  Quality, 
and  every  Grace,  that  are  the  Objects  of  the  fpeclal  Love  of 
Gody  and  almojl  every  Man  loves  them  too. 

I.  Let  me  addrefs  myfelf  to  thofe  who  have  any  Thing  lovely 
or  excellent  in  them,  but  thro*  the  Pov)er  of  a  carnal  Mind  are 
kept  at  a  Diftance  from  God,  and  have  no  Title  to  Heaven,  Such 
%vas  the  young  Man  in  the  Gofpel  ;  and  according  to  the 
leveral  good  Qualities  that  he  poflefled,  I  lliall  divide  my 
'Exhortation  to  feveral  Perfons. 

\fl.  To 


Serm.  VlH.        /a/%  P^ort  of  Heaven.  121 

ijl.   To  fuch  as  are  endoivcd  'iv'ith  any  natural  Excellencies  of 
Body  or  Mind.     Youth  and  Beauty,  Strength  and  Health, 
Wit  and  Rearon,Jiidgmcnr,  Memory,  nr  fwcet  Difpofition; 
all  thefe  are  the  Gifts  of  God  in  the  World  of  Nature,  and 
render  Perfons  fo  far  amiable  as  tliey  are  poilelTed  of  them. 
You  that  ficuripj  in  the  Vigour  and  Glory  of  Touthy  and  yet 
have  no  faving  Acquaintance  with  God  in  Chrifly  no  Right 
to  eternal  Life  ;    while  I  behold  you,  1  would  mourn  over 
vou  with  muchCompafTion.     What  Pity  *tis  that  the  Flower 
of  your  Age  (liouldbe  employed  only  to  footh  your  Vanity  ! 
to  adorn  your  guilty  Paflions,  and  to  drefs  up  the  Scenes  oi 
Sin !    That  Flower  will  wither  in  old  Age,  and  it  leaves  no 
Perfume  behind,  but  what  arifes  from  Virtue  and  Goodnefs ; 
or,  perhaps,  you  will  give  it  up  to  untimely  Decay ;  by  In- 
dulgence of  irregular  Pleafures,  you  devote  it  to  be  blafbed 
by  the  Breath  of  Satan^  and  in  the  Smoke  of  Hell.     But  is 
it  not  Pity,  that  a  flrong  and  healthy  Conflitution  fliould-be 
walled  in  Slavery  to  your  Appetites,  and  in  making  Provifion 
for  the  Flefli,  to  fulfil  the  Luas  of  it  ?  Why  fnould  not  the 
Powers  of  Nature,  in  their  firft  Bloom  and  Glory,  adorn  the 
Kingdom  of  Grace  1   Why  fnould  not  our  fprightly  Days, 
and  the  warmed  Hours  of  Life,  be  employed  in  fome  ufeful 
A61:ivity  for  the  Interefl  of  God?  What  a  Decency  and  Ho- 
nour is  added  to  Religion,  by  itsfairefl  and  ynungefh  Vota- 
ries ?  With  what  peculiar  Praifesdoes  the  Word  of  God  re- 
commend the  Chara6ler  of  youthful  Piety.  How  is  the  young 
King  Jofiah  celebrated  in  the  facred  Records  ?  That  'vchile  he 
'joas  yet  youngy  he  began  to  feek  after  the  God  of  David  his  Fa- 
ther,&c.  2  Chron.xxxiv.  3.  How  is  Timothy  commended,  zvho 
has  kno'wn  the  Holy  Scripture:  from  his  "eery  Childhood,  2  Tim. 
iii,  15.   And  there  are  fome  young  in  Years,  to  whom  the- 
Apoftle  John  might  addrefs  himfelf  with  the  fame  Pleafure  as 
he  does  to  the  Chriftian  Converts,  whom  he  calls  young  Men, 
Urong  in  Grace,  v:ho  had  the  Love  of  God  abiding  in  them,  and 
had  overcome  the  JVicked-One  ;  i  Joh.  ii.  14.  And  he  gives 'em 
in  the  next  Verfe  a  mod  needful  and  friendly  Caution  againft 
the  Love  of  this  IVorldy  and  the  Things  of  it,  left  they  (hut  the 
Love  of  the  Father  out  of  their  Hearts.  What  an  Abufe  and 
Wafte  of  Life  are  ye  guilty  of,  when  ye  lay  out  the  brighteft 
Moments  of  it  upon  the  Works  of  Darknefs,  and  treafure  up 
to  yourfelves  everlafting  Darknefs  and  Fire  ? 

I  pity  the  youngy  the  vigorous y  the  comely  Figures-  of  humaii 
Natureyihat  negledl  to  feek  after  divine  Grace,  that  are  ruin- 
ed 


15  2  A  Hopeful  Youth  Vol.  I. 

e/J  and  made  wretched  to  all  Eternity,  by  their  exceffive  Love 
of  the  Pleafures,  or  the  Pomp,  or  the  Riches  of  this  \-d\\\ 
World.  A  thoLifand  fuch  Sinners  that  were  once  tlie  Hope 
of  their  Families,  and  the  lovely  Ornaments  of  the  Place 
they  lived  in,  are  now  curfing  the  Day  of  their  Birth,  and  ra- 
ging with  Defpair  in  the  Midft  of  the  Wrath  of  God. 

Let  me  fpeak  a  Word  alfo  to  thofe  that  have  rich  Endow- 
■nients  of  Mind.  Where  we  behold  afpnghtly  Genius,  folid 
Reafon,  and  deep  Judgment,  we  can't  forbear  loving  the 
Poileflbrs  of  chem:  We  cannot  forbear,  to  fay,  ^'  'Tis  Pity 
*•  that  To  much  Wit  fiiould  be  abufed  to  ridicule  Religion, 
'*  and  doITonourto  foul  Iniquity,*  that  itfliould  beenflaved 
*'  to  all  ihQ  Arts  of  Lewdnefs,  and  drefs  up  the  Shame  of 
*^  Nature  in  the  Charms  of  Language."  Or  if  it  be  not  de- 
bafed  to  fo  exceeding  vile  Purpofes,  yet  at  bed,  'tis  Pity  it 
ihould  be  all  employed  in  Jeiling  and  Trifle,  in  Mirth,  and 
Raillery,  and  vain  Amufement.  Might  it  not  have  been  laid 
out  infinitely  better,  to  allure  Sinners  to  the  Love  of  God, 
to  adorn  the  Truths  of  our  holy  ProfefTion,  and  give  Credit 
to  the  Gofpel  of  Chrift^  even  in  the  Eyes  of  the  Witty  and 
Profane  ? 

I  pity  the  Man  of  lively  Imagination  without  fanftifying 
Grace.  What  a  lovely  Wildernefs  of  blooming  Weeds  ! 
Fair  indeed  in  various  Colours,  but  ufelefs  and  unfavoury, 
and  it  mufl:  be  burnt  up  with  unquenchable  Fire.  You  are 
the  Perfons  whofe  happy  Talents  give  a  Relifli  to  the  com- 
mon Comforts  of  Life ;  you  diffufe  Joy  and  Pleafure  thro'  all 
the  Company,  and  enliven  the  dulleft  Hours;  your  Prefence 
is  coveted  by  all  Men,  and  you  are  beloved  of  all:  But  how 
difmal  is  your  State,  if  you  negled  Holinefs,and  are  not  be- 
loved of  God  ?  Can  you  imagine  that  your  gay  Fancy  will 
brighten  the  Gloom  of  Hell  ?  or  give  Airs  to  yourfelves,  or 
your  Companions,  in  thofe  hideous  Regions  of  Sorrow?  'I'is 
a  mod  melancholy  Refle6lion  to  confider,  that  Perfons  of 
your  Accomplidiments,  fhould  encreafe  the  Number  of  the 
Damned  ,*  and  there  is  no  Sport  or  Amufement  admitted 
there,  to  divert  the  Anguilh  of  the  tortured  Mind,  or  to  re- 
lieve that  heavy  and  everlafting  Heart-ach. 

I  pity  the  Man  of  Jlrong  Reafon  and  great  Sagacity  of  Jiidg- 
vient,  that  hath  traced  Nature  in  her  mod  fecret  Recedes  ; 
that  has  founded  the  Depths  of  the  Sea,  and  meafured  the 
Heavens  ,•  but  has  fpent  no  Time  in  fearching  the  deep 
Things  of  God,  and  lets  the  Myfteries  of  Religion  lye  un- 
regarded. 


Serm.  VIll.         /i///«5  P^'^>'^  of  Heaven.  123 

regarded,  ;is  obfcure  and  iifclefs  Things.  lie  has  never 
founded  the  Depth  of  his  own  Mifery  and  Giiilr,  as  he  is  a 
Son  of  Ailavi :  Nor  is  he  acquainted  with  the  Way  of  climb- 
ing to  Heaven  by  the  Crofs  of  the  Son  of  God.  Reafon  is 
a  Faculty  of  fuprcme  Excellence  among  the  Gifts  of  Nature, 
and  'tis  dreadful  to  think  that  it  iliould  ever  be  engaged  in 
Oppofition  to  divine  Grace.  How  great  and  wretched  are 
the  Men  of  Reafon,  who  drain  the  Nerves  of  their  Soul  to 
overturn  the  Do6h-ine  of  Cbrijl  I  who  labour  with  all  rheir 
intelledtual  Powers  to  fliake  the  Foundations  of  the  Gofpel, 
to  diminilh  the  Authority  of  the  Scriptures,  and  to  unfettle 
the  Hope  of  feeble  Chriftians  ! 

There  are  others  who  employ  the  bed  Powers  of  the  Soul 
in  purfuing  the  Interefts  of  this  Life,*  they  are  wile  in  Con- 
trivance to  gratify  their  Appetites,  to  fill  their  Coffers,  and 
to  heap  up  to  themfelves  Wealth  and  Honours;  and  wife  to 
fecureall  thefe  to  their  Poderity  after  beath  :  They  call  their 
Lands  by  their  o-wn  Names,  and  perpetuate  their  Memory  to 
the  lateft  Generations,  but  make  no  Provifion  for  their  own 
Souls  :  They  are  wife  to  fee  in  Order  their  Houfes  in  the 
Day  of  their  Health,  and  all  Things  are  prepared  for  their 
dying  Hour,  befides  the  Concerns  of  their  own  Eternity  ; 
thefe  are  delayed  from  Day  to  Day,  and  left  at  the  utmofl 
Hazard  ;  and  flill  they  think  the  next  Month,  or  the  nexi: 
Year,  it  is  Time  enough  to  prepare  for  Heaven,  when  per- 
haps a  Summons  is  fenc  fuddenly  from  on  high  ;  Thou  Fool^ 
this  Night  is  thy  Soul  required  of  thee,  Luke  xii.  20.  Whar 
Confufion  and  Fear,  what  Hurry  and  Didrefs  of  Spirit  will 
feize  you  in  that  Hour?  You  that  have  laid  out  all  your  Wif- 
dom  upon  the  little Bufinefles  of  this  Life,  and  trided  with 
Affairs  of  everlading  Importance;  you  mud  go  down  to  the 
Chambers  of  Death  in  Surprize  and  Anguidi ;  you  mud  leave 
all  the  Fruits  of  your  Wifdom  behind  you,  and  be  branded 
for  eternal  Fools. 

I  pity  thofe  who  are  bleffed  with  a  large  Memory ,  and  would 

plead  with  you  this  Day  for  the  Sake  of  your  Souls.     The 

Memory,  it  is  a  noble  Repofitory  of  the  Mind,  'tis  made  to 

receive  divine  Truths,  to  be  ftored  with  the  Ideas  of  God 

and  his  Grace,  with  the  Glories  of  Chrift  and  Heaven :  'Tis 

given  us  to  furnilli  and  fupply  the  Heart  and  Tongue  upon 

:    all  Occafions,  for  Wordiip,  for  Conference,  and  for  holy 

i    Joy.     What  Pity   'tis  fo  wonderous  a  Capacity  (hould  be 

j    crowded  with  vile  Images,  with  wanton  Scenes,  Avith  profane 

Jeds, 


124  A  Hopeful  Youth  Vol.  J. 

Jefts,  and  idle  Stories !  Or,  at  befl,  'cis  filled  with  Gold,  and 
Silver,  and  Merchandize  ;  with  Lands  and  Houfes,  Ships 
and  Infurances  ;  'cis  all  infcribed  with  Stocks,  Annuities, 
and  Purchafes,  and  turned  into  a  mere  Book  of  Accounts,  a 
Trading-Shop,  or  an  everlalling  Exchange  :  Night  and  Day, 
the  Buyers  and  Sellers  are  pafling  through  this  Temple,  which 
Ihould  be  confecrated  to  God  ;  and  there's  no  Room  left 
for  the  Thoughts  of  Pleaven  there.  Shall  thefe  bufy  Swarms 
of  Cares  and  Vanities  for  ever  fill  up  fo  large  a  Chamber 
of  the  Soul  ?  Shall  Impertinencies  be  for  ever  thrufl  into  this 
Treafury  ?  Such  as  will  ftand  you  in  no  Stead,  when  you 
are  difmilTed  from  the  Body,  but  fliall  vanifli  all  at  once  in 
that  Hour,  and  fliall  leave  your  Spirits  poor  and  naked  ;  or 
if  they  follow  you  to  the  World  of  Spirits,  'twill  be  but  as 
io  much  Fuel  gathered  for  your  future  Burning. 

Think  a  little  with  yourfelves,  Te  PoJJeJfors  of  thefe  rich 
Endowments  of  Mind,  when  you  have  been  honoured  here  on 
Earth,  can  you  bear  to  be  doomed  to  eternal  Shame  and 
PuniflimentinHeir?  Shall  this  Wit,  and  thisReafon  be  there 
employed  to  exprefs  your  Hatred  againfl:  God,  and  to  forge 
perpetual  Blafphemies  againfl  the  Majefly  of  Heaven  ?  Are 
you  willing  to  be  joined  to  the  Society  of  Devils,  and  be 
engaged  in  their  abominable  Work  ?  Shall  this  fprightly  Fan- 
cy, this  fubtle  Reafon,  this  large  Memory,  ferve  for  no 
Purpofe,  but  to  aggravate  your  Guilt, and  your  Damnation? 
Shall  thefe  fine  Talents  fliarpen  your  Mifery,  and  give  Edge 
to  the  keenefl  Refleftions  of  Confcience;  Confcience,  that 
inward  Sting  of  the  Mind ;  Confcience,  that  immortal  Tor- 
mentor ?  Yet  this  mud  be  the  certain  Portion  of  thofe  who 
fpend  their  Life,  and  lye  down  in  Death,  with  thefe  Talents 
unfan6lified  ;  for  the  Anguifh  and  Torture  of  finful  Souls 
muft  rife,  and  grow  for  ever,  in  Proportion  to  the  Glory  of 
their  abufed  Endowments. 

Though,  perhaps,  I  have  been  tedious  already  under  this 
Head,  yet,  before  I  part  with  it,  I  mufl  addrefs  myfelf  to 
thofe  who  are  bommth  af-jjeetDifpofitioti,  that  feem  to  becafl 
in  a  fofter  Mould  than  the  reft  of  Men.  I  love  and  pity 
thofe  of  my  Acquaintance  who  are  blefiTed  with  fo  divine  a 
Temper,  who  have  Tendernefs  and  Good-Will  in  their  very 
Form  and  Afpedt,  and  I  mourn  to  think  that  any  of  thefe 
Ihould  perilli  for  ever.  You  are  the  Favourites  of  all  Men, 
and  beloved  by  all  who  enjoy  the  Pleafure  of  your  Acquain- 
tance ■?   do  ye  not  long  to  be  the  Favourites  of  God  too  ? 

You 


I 


Scrm.  VIII.  fjlling  flmt  of  FIeaven.  125 

You  feem  to  be  made  for  the  Delight  and  Comfort  of  Man- 
kind ;  but  lh:\ll  this  be  all  your  Portion  V  Good-humour  ]•> 
the  Compofuion  of  your  Nuure,  and  the  Law  of  Kindnef 
is  on  your  Lips  ;  when  the  Ear  hears  you,  then  it  blelJes  you  ; 
and 'when  the  Eye  fees  you,  it  gi-jes  iFitncfs  to  you.  Wax.  is 
tnis  enough  to  depend  upon  for  eternal  Life  ?  Perhaps  you 
have  borrowed  Part  of  the  valuable  Oiialitics  of  that  good 
Man  Job,  Ton  have  delivered  the  Poor  that  cry^  and  the  FathcrJcfs 
that  had  none  to  help  him  ;  you  have  caufed  the  IVidows  Mean 
^0  fing  for  Joy,  and  the  Blefjing  of  him  that  Toas  ready  to  peri'h, 
has  come  often  upon  you  ;  job  xxix.  ir,  12,  13.  I'here^s  fu 
much  natural  Goodnefs  in  your  Confliiution,  that  leads  you 
on,  by  a  fweet  Inllin61,  Co  the  Pra61ice  of  many  Charitiej  ,• 
but  this  is  not  faving  Grace.  If  Jefts  Chriji  himfeif  were 
upon  Earth  in  this  humbled  State,  he  would  look  upon  you, 
as  Man,  and  love  you  ;  but  the  holy  God  locks  down  from 
Heaven,  and  beholds  you  as  the  ObjeCl  0^  his  juil  and  di- 
vine Hatred,  while  you  live  in  a  State  of  Vanity  and  Sin, 
drunken  with  fenfual  Pleafiires,  and  at  Enmity  with  God. 

This  Sweetnefs  of  Temper,  that  fprings  from  your  Blood, 
and  the  happy  Mixture  of  Humours  ,-  or,  at  bed,  from  the 
mere  natural  Frame  of  your  Spirits,  will  never  pafs,  upon 
the  great  Tribunal,  for  Holinefs  and  inward  Religion.  With 
all  this  charming  Appearance  of  Virtues,  thefe  Colours  that 
look  like  Heaven,  you  will  be  doomed  to  Hell,  and  perpe- 
tual Mifery,  unlefs  there  be  found  in  you  fome  nobler  Qiia- 
lities,  fuch  as,  Love  to  God,  Mortification  to  this  World,  che 
Knowledge  and  Faith  of  Jefus  ChrijL  If  thefe  be  not  the 
Springs  of  your  Charity  and  Love  to  Men,  you  will  not  be 
fecured  from  the  condemning  Sentence  of  the  Judge,  nor 
from  the  Company  of  Devils  in  the  future  World. 

But  oh  1  How  will  your  foft  and  gentle  Natures  bear  the 
Jnfuk  and  Rage  of  thofe  malicious  Spirits  ?  How  will  your 
Temper,  that  had  fomething  fo  lovely  in  it,  fultain  to  be 
baniflied  for  ever  from  the  World  of  Love  ?  1  o  be  for  e- 
ver  excluded  from  all  the  Regions  of  Peace  and  Concord  ? 
How  will  your  Souls  endure  the  Madnefs  and  Contention,  the 
Envy  and  Spite  of  wicked  Angels  ?  You  that  delighted  on 
Earth  in  the  Works  of  Peace,  what  will  you  do  when  your 
tender  Difpofitions  fliall  be  hourly  ruffled  by  the  Uproar  and 
Confufion  of  thofe  dark  Regions?  and  inftead  of  the  Socie- 
ty of  God  and  bleifed  Spirits,  ye  fliall  be  eternally  vexed  with 
the  perverfe  Tempers  of  your  Fellow-Sinners,  the  Sons  ot\ 

Darknefs  ? 


If 


126  A  Hopeful  Youth  Vol.  J. 

Darknefs  ?  Oh  that  1  could  fpeak  in  melting  Language,  or 
in  the  Language  ofeffe6lual  Terror,  that  1  might  by  any 
Means  awaken  your  Souls  to  Jealoufy  and  timely  Fear  !  That 
fo  many  natural  Excellencies,  as  Godhasdiftribu-tedamon^jfl: 
you,  might  not  be  wafted  in  Sin,  abufed  to  Dilhonour,  aiid 
aggravate  your  evcrlafting  Mifery. 

[This  Sermon  may  be  divided  here.'] 

idly.  My  next  Exhortation  fhall  be  addrefTed  to  thofe  Youths 
ivho  have  been  trained  up  in  all  the  Arts  of  Civility y  and  have  ac- 
quired a  courteous  and  becoming  Carriage.  There  is  fomething 
lovely  in  fuch  an  Appearance,  and  it  commands  the  Love 
even  of  the  rude  and  uncivil.  It  fo  nearly  refembles  the 
Sweetnefs  of  natural  Temper,  and  imitates  good  Humour  fo 
much  to  the  Life,  that  it  often  paflbs  upon  Company  inftead 
of  Nature,  and  attains  many  valuable  Ends  in  human  Soci- 
ety. But  where  boththefe  are  happily  joined,  how  fhining 
is  that  Character,  and  univerfally  beloved  1  We  are  pleafed 
and  charmed  with  your  Converfation,  whofe  Manners  are 
poliilied  and  whofe  Language  is  refined  from  the  rude  and 
vulgar  Ways  of  Speech.  You  know  how  to  fpeak  civil 
Things  without  Flattery,  upon  all  Occafions  ;  to  inflruft, 
without  aflliming  a  fuperior  Air,  and  to  reprove,  without  a 
Frown,  or  forbiding  Countenance.  You  have  learned  when 
to  fpeak,  and  when  to  be  filent,  and  to  perform  every  Aft 
of  Life  with  its  proper  Graces  ,•  and  can  ye  be  content  with 
all  this  good  Breeding,  to  be  thruft  down  to  Hell  ?  Is  it  not 
Pity  that  you  fhould  be  taught  to  pay  all  your  Honours  to 
Men,  and  pra6life  none  to  the  living  God  ?  Have  you  not 
read  thofe  Duties  in  Connexion  ?  i  Pet.  ii.  17.  Honour  all 
Men,  love  the  Brotherhood,  fear  God,  and  honour  the  King.  And 
why  will  you  divide  what  God  has  joined,  and  give  every 
one  their  Due,  befides  God  your  Maker  ?  How  dare  you 
treat  the  Creatures  with  Decency  and  Ceremony,  and  treat 
God  the  Creator  with  Negleft  ?  Salute  all  Men  with  their 
proper  Titles  of  Diftinftion,  and  not  learn  how  to  addrefs  God 
in  Prayer  ?  Pay  due  Vifits  to  all  your  Acquaintance,  and  yet 
fcarce  ever  make  a  Vifit  to  the  Mercy-Seat,  or  bow  your 
Knees  before  the  Majefty  of  Heaven. 

I  pity  thofe  who  have  all  the  Artsof  ComplaifanceinPer- 
fediion,  and  praftife  Civility  in  every  Form  ;  but  are  very 
little  acquainted  with  the  Forms  of  Godlinefs,  and  never  yet 

felt 


I 


Serm.  VIII.  /^//'"g  fl'ort  of  Heaven.  127 

fek  any  Thing  of  the  Life  of  Religion,  or  the  Pov\'crs  of  the 
World  to  come.  How  mournful  a  Sight  is  it  to  behuici  a  well 
accompli(h*d  Gencleman,  yet  a  vile  Sinner  !  A  pretty  oblig- 
ing Youth  among  Men,  but  deaf  and  obdinatc  10  all  the  Calls 
of  God,  and  the  Entreaties  of  a  dying  Saviour  !  A  Perfonof 
a  free  and  ingenuous  Deportment,  yet  in  Chains  of  Slavery 
,to  Corruption  and  Death  !  And  how  unrpealcably  Hjrrowful 
will  it  be  at  the  laffc  Day,  to  fee  fuch  as  thefe,  the  gay,  the 
affable,  the  fair- fpoken,  and  the  well-bred  Sinner,  mtheut- 
moft  Agonies  of  Horror  and  Defpair,  mourning  a  Joft  God, 
a  loll  Soul,  and  a  loft  Heaven  ! 

Let  me  fpeak  once  more,  and  try  to  provoke  you  to  Jea- 
loufy.  Shall  the  rugged  and  clownifli  Part  of  Mankind  prefs 
forward  into  that  Kingdom  which  ye  defpife  ?  Will  ye  be 
patient  to  fee  fome  of  the  unbred  and  unpoliflied  fet  at  the 
right  Hand  of  the  Judge,  and  your  felves,  with  Shame,  be 
divided  to  the  Left  ?  How  will  ye  endure  to  fee  the  Honours 
of  Heaven  put  upon  thofe  whom  you  have  fo  often  defpi- 
fed  in  your  Hearts  upon  Earth  ?  Can  you  imagine  that  that 
Tribunal  will  be  bribed  with  fair  Speeches,  or  that  any  Thing 
will  be  accepted  in  that  Court,  befides  fclid  and  hearty  Reli- 
gion? Suffer  this  Exhortation  then,  and  receive  this  Advice, 
you  that  are  not  ufed  to  deny  any  Thing  to  your  Friends, 
you  that  love  to  oblige  thofe  who  ask  any  reafonable  Favour 
at  your  Hands ;  nor  let  me  plead  this  Day  in  vain. 

^dly.  To  thofe  that  have  enjoyed  the  Bleffing  of  religious  Fa- 
rents^  and  a  pimts  Education  ;  that  have  been  bred  up  in  the 
Nurture  and  Admonition  of  the  Lord,  in  the  Knowledge  and 
Praftice  of  the  moral  Law,  and  in  the  outv\^ard  Performance 
of  Religion,  according  to  the  Appointments  of  the  Gofpel. 
Children,  we  love  you  for  your  Fathers  Sakes  ;  we  love  to 
look  upon  you,  for  you  are  the  little  living  Images  of  our 
deareft Friends,*  we  have  loved  to  ask  you  the  younger  Qtie- 
ftions  that  your  Parents  have  taught  you,  and  to  fee  the 
Firll-Fruits  of  their  Inflru6lion  and  holy  Care ;  but  we  pity 
you,  from  our  very  Souls,  when  we  behold  you  break  the 
Bars  of  your  Education,  and  making  Halle  to  Ruin  ;  or 
^hen,  at  bell,  ye  go  on  and  tread  the  Circle  of  outward  Du- 
fies,  as  ye  are  led  by  Cullom  and  Form,  with  a  Negledl  of 
inward  Ghriftianity  and  hearty  Godlinefs. 

Did  your  Parents  love  God  above  all  earthly  Things,  and 
will  ye  prefer  the  Love  of  this  World  above  all  Things  hea- 
venly and  divine  ?   Have  ye  had  fuch  fliining  Examples  of 

Holinefs 


128  A  hopeful  Youth  Vol.  I, 

Holinefs  brought  fo  near  you  to  no  Purpofe  ?  Do  they  pray 
for  you  daily  ?   Do  they  daily  mourn  over  you,  and  hope, 
and  widi,  and  exhort  you  to  take  Care  of  your  Souls  !   And 
are  you  refolved  that  their  Counfels,  their  Prayers,  and  their 
Tears,  fliall  be  laid  out  upon  you  in  vain  ?   Is  this  the  Re- 
turn you  make  for  all  their  Care  andCompaflion?    They  tell 
you  daily  that  they  can  have  no  greater  Joy  than  to  fee  their 
Children  iDaJk'mg  in  the  Truth,  and  will  you  cruelly  difappoinc 
their  Plealures,  and  bring  down  their  gray  Hairs  with  Sor- 
row to  the  Grave?  Perhaps  there  are  fome  of  you,  who  al- 
ready have  parted  with  your  Parents,  and  their  Spirits  are 
at  Reft  ;   and  has  neither  their  Life,  nor  their  Death,  made 
ferious  and  lading  ImprefTions  upon  you  ;    Have  they  en- 
treated you  in  their  lafl  dying  Moments,  by  all  that  is  dear 
and  facred,  tomake  fure  of  Heaven?  And  will  you  abandon 
thefe  Entreaties,  and  fell  your  Souls  to  the  World,  and  to 
Death,  for  a  few  perifhing  Temptations  ?  Have  they  laid  a 
folemn  Charge  upon  you,  at  their  laft  Farewel,  to  travel  in 
the  Paths  of  Piety,  and  meet  them  on  Mount  Sion  in  the 
great  Day  ;  aud  have  you  wandered  already  from  this  high 
Road  of  Holinefs,  and  forgot  the  Solemnity  and  the  Charge? 
Shall  your  Parents  dwell  for  ever  with  their  God,  and  fhall 
their  Children  for  ever  dwell  in  Fire  prepared  for  the  Devil 
and  his  Angels? 

You  cannot  fin  at  fo  eafy  and  fo  cheap  a  Rate  as  others. 
You  muft  breakthrough  Wronger  Bonds,  and  do  bolder  Vio- 
lence to  your  Confciences,  before  you  can  indulge  Iniquity, 
and  purfue  Wickednefs.  Your  Temptations  to  Sin  have  been 
lefsthan  others,  and  your  Advantages  for  Salvation  have  been 
much  greater.  Our  Hearts  bleed  within  us,  to  think  of  your 
double  Gnilt,  and  your  aggravated  Damnation ;  to  think  that 
you  lliould  not  only  be  feparated  from  your  Parents,  and  their 
God,  for  ever,  but  that  your  Place  of  Torment  (hall  be  the 
hottefb  alfo,  amongfl  all  your  Companions  in  Mifery. 

What  Anguifli  and  inv/ard  Vexation  will  feize  you,  when 
ye  fliall  refled  how  high  ye  were  raifed  in  outward  Privileges, 
and  how  near  ye  were  brought  to  Heaven  ?  And  how  you 
qiiited  your  Interefl:  and  your  Hopes  there,  for  the  Trifles  of 
this  Life,  for  a  bafe  Lufl;,  or  a  foolifli  Vanity  ?  What  will  ye 
fay,  when  ye  fhall  fee  many  cojningfrom  the  Eafl,  and  from  the 
Wefl,  from  Families  of  Wickednefs,  from  the  Ends  of  the 
Earth,  and  from  the  Borders  of  Hell,  and  fit  down.withyour 
Fathers  in  the  Kingdom  of  Heaven  ;    i^^hile  you,  the  Children  of 

the 


Scrm.  VIII.  falling  fljort  of  Viz A\?.K.  129 

the  Kingdom,  are  caft  out  into  outer  Darkncfs  -,  there  floall  he  weep- 
ing andgnafJjing  of  Teeth :  Matth.  viii.  11,12.  I  prefumc  thus 
far,  with  Freedom  toaddrcfs  you,  if^y  aiiy  MfthoJs  F  might 
provoke  to  Emulation  them  which  are  of  the  Fleflvof  Ifrael,  of 
the  Kindred  of  the  Saints,  and  might  fave  fome  of  them, 
Rom.  xi.  14. 

\thly.  To  thofe  ivho  have  taken  fome  Pains  in  feeking  after  eter- 
nal Life.,  and  <:re  fill  enquiring  the  IFay  thither.  Have  a  Care 
of  refting  in  the  mere  Praflice  of  moral  Duties,  or  in  the  out- 
Avard  Profeirionof  Ch.rillianity  •,  never  content  your  felves  with 
the  Righteoufnefs  of  the  Pharifee.  Were  your  Virtues  more 
glorious  than  they  arc,  and  your  RighteoufnelTes  more  perfedl, 
they  could  never  anfwer  for  your  former  Guilt,  before  the 
Throne  of  a  juft  and  holy  God.  'Tis  orily  tlie  Ator^ement  of 
Chrifl:,  and  his  all-fufficient  Sacrifice,  which  can  {land  you  in 
Head  there  •,  and  'tis  Pity  rhataYouth,of  fo  much  Virtue,  fhould 
fall  fhort  of  Heaven,  and  be  but  almofl  a  Chrijlian.  'Tis  Pity 
that  you  fliould  have  gained  lb  large  a  Share  of  Knowledge, 
and  fo  honourable  a  Chara6ler  of  Sobriety,  and,  after  all,  v/ant 
the  one  Thing  needful.,  an  univerfal  Change,  and  Renovation  of 
your  Hearts,  by  receiving  the  Gofpel.  Have  you  proceeded 
thus  far,  and  will  you  not  go  on  to  Perfedlion  ?  Take  Heed  that 
ye  lofe  not  the  Things  thai  ye  have  wrought.,  but  that  ye  receive  a 
full  Reward.,  2  Ep.  John  8. 

'Tis  Pity  you  lliould  enquire  the  Way  to  Heaven,  and  not 
walk  in  it,  when  'tis  marked  out  before  your  Feet  with  fo  much 
Plainnefs  •,  'tis  Pity  you  fhould  indulge  the  Love  of  this  World 
fo  far,  as  to  fufFer  it  to  forbid  you  the  Purfuitof  a  better  ;  or  at 
bed,  when  ye  receive  Inftrudions  about  your  Souls,  you  let  the 
Affairs  of  this  Life  over-whelm  and  bury  that  good  Seed,  and  it 
n^ver  grows  up  to  Pradice.  What  would  you  fay  to  the  Folly 
of  a  Man,  who  has  a  long  and  hazardous  Journey  to  make,  to 
take  Poireffion  of  a  large  Eitate,  and  once  a  Week  he  comes  to 
enquire  the  Way,  and  hears  a  fair  Defcription  of  all  the  Road, 
perhaps  he  mourns  his  long  Negle(5l,  and  refolves  upon  the 
Journey  •,  but  the  next  fix  Days  are  filled  up  with  a  thoufand 
Impertinences  •,  and  when  the  feventh  returns,  he  has  not  taken 
one  Step  forward  in  the  Way  ? 

Believe  me.  Sirs,  'tis  not  an  eafy  Thing  to  be  faved  :  Lazi- 

nefs,  and  mere  Ei^quiries,  will  never  effedl  your  Happinefs,  nor 

I  fecure  your  Souls  from  Perdition  \  and  all  the  Pains  you  have 

1  already  taken  will  be  loft,  if  you  give  over  the  Purfuit.     Let 

K  mc 


130  A  Hopeful  Youth  Vol.  I. 

me  call  fome  of  you  this  Day  to  remember  your  former  La- 
bours, the  Prayers  and  Tears  that  you  have  poured  out  in  fe- 
cret  before  God  ;  rcmem>ber  your  Days  of  Darknefs,  and  your 
Nights  of  Terror,  the  Groans  of  Confcience,  and  the  inward 
Agonies  you  felt,  when  you  were  firfl  awakened  to  behold  your 
(juilt  and  Danger-,  remember  thefe  I  lours,  and  thefe  Sorrows  ; 
and  love^nd  pity  your  own  Souls  fo  far,  as  to  puri'ue  the  Work, 
and  let  not  all  your  Pains  be  loll :  Ilaveyejufferedfo  many  nings 
in  vain^  if  it  be  yet  in  vain  ?  Gal.  iii.  4.  Ye  have  wreftled  with 
fome  Sins,  and  have  in  Patt  got  the  Maftery  over  them  ;  and 
fhall  a  darling  LufI:  overcome  you  at  laft,  and  flay  your  Souls 
with  eternal  Death  ?  Ye  have  refifTed  the  Tempter  in  fome  of 
his  Affaults,  and  put  the  Powers  of  Hell  to  flight  ;  will  you 
give  up  your  felves  at  laft  to  be  led  in  Triumph  by  Satan,  and 
become  his  everlafting  Slaves  ?  Methinks  you  look  fo  amiable 
in  thofe  Victories  ye  have  already  obtained,  that  I  would  fain 
have  you  prefs  onward  through  the  Field  of  Battle,  fulhl  the 
Warfare,  and  receive  the  Crown. 

The  Minifters  of  theGofpel  look  upon  you  with  Concern  and 
Pity  ;  We  love  you,  becaufe  you  have  proceeded  thus  far  in 
Rehgion  •,  but  ye  fliall  not  be  the  Beloved  of  God,  if  ye  flop 
here,  or  go  back  again  to  Sin  and  Folly.  We  had  a  hopeful 
Profped  of  you  once,  and  faid  to  our  Lord  in  Prayer,  "  Surely 
**  thefe  fhall  be  one  Day  the  Inhabitants,  and  the  Supports  of 
''  thine  Houfe  ;  thefe  young  Plants  fhall  one  Day  be  fruitful 
"  Trees  in  thy  Vineyard  •,  they  fhall  be  Pillars  in  thy  holy 
"  Temple."  But  alas  1  there  is  a  Death  upon  our  Hopes^ 
there  is  a  Darknefs  and  a  Lethargy  upon  your  Souls  :  We  look 
upon  you  in  all  thefe  your  Endowments,  we  mourn  over  you 
with  Companion,  and  with  Zeal  we  exprefs  our  Grief  and  our 
Love  :  Awake,  ye  young  Sinners,  who  have  deferved  owrLove ; 
awake,  that  ye  (leep  not  to  everlafting  Death. 

5/^/y.  Tb  thofe  that  are  rich  in  this  World,  and  are  furnifhed 
Kvith  the  former  good  Qualities  too.     I  am  well  afTured,  while  I 
addrcfs  my  felf  to  this  AlTembly,  I  fpeak  to  many  Perfonsof  this 
Charatfter.*  Ye  are  wealthy  and  condefcending,  like  the  young 
Jl  Man  in  my  Text  •,  ye  are  often  uncovered,  and  ye  pay  Reve- 

rence to  the  Minifters  of  the  Gofpel,  as  he  did  ;  ye  give  us 
Honours  and  Civilities  beyond  our  Merit  or  Wifh  ;  ye  come 
and  afk  of  us  the  fime  Queftion,   What  fhall  we  do  to  inherit 

*  Tl'is  D.j'courfc  nv^s  ikUvcrid  at  Tunbridge -Wells. 

eternal 


Scrm.   VIII.  falling  Jhort  <?/ Heaven.  131 

denial  Life  ?  Aiul  we  tell  you  from  the  Word  of  God,  Love 
not  the  IVorlily  norihe  'Jhtngs  of  the  JVorld^  fof  where  the  Love 
of  the  IForld  is^  the  Love  of  the  Father  is  not.  If  Riches  tncrenf\ 
ft  not  your  Hcnrt  upon  them.  Mortify  your  flffetlions  that  arc 
upon  the  Earth,  and  deny  your  fives.,  take  up  your  Crofs^  and  fol- 
low Chriil:  :  Become  his  Difciples,  without  Refervc,  in  Faith, 
and  Love,  and  univerHil  HoHnefs.  While  we  propofe  thcfc 
Paths  to  eternal  Happinefs,  fhall  it  be  faid  concerning  you, 
They  -vcent  aivay  forroiiful^  having  great  Poffeffions  ? 

Your  condefccnding  and  affable  Deportment,  looks  brighter 
by  all  the  rich  Lu lire  of  your  Habits  •,  and  thebiger  your  Cir- 
cumftances  are,  the  more  lovely  is  your  humble  Attention  to  ths 
Minifters  of  Chriil,  and  yourReadinefs  to  hear  our  Words  is  the 
more  commendable  :  But  will  ye  be  Hearers  only,  and  never 
pra6life  ?  The  Time  is  coming,  and  the  Hour  makes  hade  upon 
you,  when  ye  fliall  Hand  upon  the  Borders  of  the  Grave,  and 
look  into  that  World  of  Spirits,  where  all  the  Honours  and 
Diftindions  of  this  W^orld  are  known  no  more.  Ye  fliall  be 
ftrip'd  of  thofe  Vanities  which  ye  loved  above  God  and  Hea- 
ven. Think  how  mean  and  defpicable  a  Figure  your  Souls  will 
make  amongfl:  fallen  Angels,  if  the  Love  of  this  World,  and 
Negledl  of  God,  fhould  bring  you  into  that  dreadful  Company. 
What  gay  and  fwelling  Figures  foever  you  have  made  on  Earth, 
you  will  make  but  a  poor  and  wretched  one  in  that  World,  if 
ye  are  found  deftitute  of  the  Riches  of  Grace  -,  and  'twill  be  a 
mournful  Infcription  written  on  your  Tomb,  This  rich  Man 
died,  and  he  lift  up  his  Eyes  in  Hell ;  Lukexvi.  23.  But,  Belo- 
ved, "^e  hope  better  Things  of  you,  tho*  we  thus  fpeak.,  and  Things 
that  accompany  Salvation  :  Heb.  vi.  9. 

Thus  I  have  finifhed  the  firft  general  Exhortation.,  to  thofe 
who  have  any  valuable  Qualities  attending  them,  but  through 
the  Love  of  this  World  are  tempted  to  negled  Heaven. 

The  fecond  E-xhortation  is  addrefled  to  thofe  who  are  weaned^ 
in  fome good  Degree.,  from  this  World,  and  have  Treafures  in  Hea- 
ven, hut  are  defeclive  in  thofe  good  ^alities  which  might  render 
them  amiable  upon  Earth.  I  confefs  I  have  nodired  Commiffion 
ftom  my  Text  to  addrefs  you  here  :  But  Fm  unwilling  and  a- 
lliamed  that  a  rich  young  Man  fhould  go  to  Hell  with  fome 
more  lovely  Appearances  upon  him  than  you  have,  who  are  ia 
the  Way  to  Heaven. 

You  have  chofenGod  for  your  eternalPortion,and  your  high- 
eft  Hope  ;  you  have  chofen  his  Son  Jefus  for  your  only  Medi- 

K  2  ator. 


132  A  Hopeful  Youth  Vol.  \. 

ator,  and  your  Way  to  the  Father;  you  have  chofen  the  Wor- 
fliip  and  the  Ordinances  of  God  as  your  deareft  Delight ;  ye  are 
the  chofen  Objcds  of  the  Love  of  God,  and  his  Grace  has  in- 
chned  you  to  love  him  above  all  Things  Methinks  I  v/ould 
not  have  any  Blot  caft  upon  fo  nnany  Excellencies.  Be  ye  ad- 
vifed  therefore  to  feek  after  that  agreeable  Temper  and  Condudl, 
which  may  make  you  beloved  of  Men  too,  that  the  wifeft  and 
bell  of  Men  may  choofe  you  for  an  Honour  to  their  Acquain- 
tance and  Company.  This  will  render  your  ProfefTion  more 
honourable,  and  make  Religion  it  felf  look  more  lovely  in  the 
Sight  of  the  World. 

What  a  foul  Blemifh  'tis  to  our  Chriftianity,  when  we  fhall 
hear  it  faid,  ''  Here's  a  Man  who  profefTes  the  Gofpel  of  Grace, 
**  but  he  does  not  pra6tife  the  Decencies  that  the  Light  of  Na« 
"  ture  would  teach  him.  He  tells  us,  that  he  belongs  to  Hea- 
*'  ven  \  but  he  has  fo  little  of  Humanity  in  his  Deportment, 
•'  that  he  is  hardly  lit  Company  for  any  upon  Earth."  Shall  it 
le  faid  of  any  ofyou^  "  Here's  a  Man  that  pretends  to  the  Love 
'^  of  God,  but  he  is  morofe  in  his  Difpofition,  rude  in  his  Be- 
"  haviour,  and  makes  a  very  unlovely  Figure  amongft  Men  ? 
"  Let  him  fill  what  Station  he  will  in  the  Church,  he  bears  but 
"  a  difagreeable  Charafter  in  the  Houfe,  and  difgraces  the  Fa- 
*'  mily  or  the  City  v;here  he  dwells.  What  his  fecret  Virtues 
**  or  Graces  are,  we  know  not,  for  they  fhine  all  inward  ;  he 
"  keeps  all  his  Goodnefs  to  himfelf,  and  never  fuffers  his  Light 
''  to  fhine  out  amongft  his  Neighbours. 

Can  I  bear  that  it  Ihould  be  faid  concerning  me,  "  He  feems 
"  indeed  to  have  fomething  of  the  Love  of  God  in  him,  but  he 
"  is  fo  rough  in  his  natural  Temper,  and  fo  uncorrected  in  his 
"  Manners,  that  fcarceany  Man  loves  him !  He  may  bend  his 
"  Knees  to  God  in  Prayer,  but  he  has  not  common  Civility 
*'  towards  Men.  His  Morality  and  Honefty  appear  not  upon 
"  him  with  Honour  :  His  Virtue  does  not  feem  to  fit  well  a- 
"  bout  him,  and  his  Religion  is  drefled  in  a  very  unpleafmg 
*'  Form. "  Is  this  the  Way  to  give  Reputation  to  the  Gofpel .? 
Is  this  to  adorn  the  Bocfrine  of  God  our  Saviour  in  all  Things  ? 
Tit.  ii.  10.  When  we  become  Chriftians,  we  put  away  Bitter- 
nefs^  and  Wrath,  and  Clamour ^and  Evil-fpeaking,  and  Filthinefs, 
and  fcurrilous  Jefls  -,  Eph.iv.  31.  &  v.  4.  We  are  commanded 
to  fpeak  Evil  of  no  Aian,  to  he  no  Brawlers  -,  but  to  be  gentle^  and 
fhew  Meeknefs  to  all^  Tit.  iii.  2.  to  prefer  one  another  in  Honour  ; 
to  blefs  and  curfe  not  -,  to  rejoice  with  them  that  rejoice^  and  to  weep 

with 


I 


Scrm.  VIII.  falling  jhort  ^/Heaven  13^ 

"joith  them  that  'weep  \  to  condefcend  to  Men  of  low  EJlate  •,   and^ 
ifpoJfibU^  to  live  peaceable  with  all  Men  •,  Rom.  xii. 

Are  there  any  Souls  here  of  this  unplcafing  Character  and 
Carriage  ?  Did  you  ever  read  thefe  Words  in  your  Bibles  ?  Do 
you  think  thefe  are  the  Comniands  of  Chrift,  or  no  ?  You  pro- 
fefs  to  love  him  above  all,  but  what  Care  have  you  taken  to  obey 
thefe  Precepts  of  his  ?  or  do  you  think  the  fublime  Pra<5lices  of 
Faith  and  Adoration  will  make  thefe  lower  Duties  needlefs  ? 
Have  ye  found  the  Sweetnefs  of  being  at  Peace  with  God,  and 
tafted  of  the  Pleafures  of  his  Love  •,  and  can  ye  difregard  all  the 
Pradices  and  the  Pleafures  of  Love  and  Peace  among  Men  ? 

We  are  not  required  indeed  to  fell  Truth  for  Peace,  nor  ftrifl 
Godlinefs  for  the  Forms  of  Civility.  There's  no  Need  that  we 
fhould  conform  ourfelves  to  any  of  the  finful  Pradices  of  this 
World,  in  Order  to  fulfil  the  Law  of  Love.  But  wherefoever 
the  Cuftoms  of  the  Place  where  we  dwell  are  confiftent  with 
the  ftrid  and  holy  Rules  of  Chrift^  we  fhould  pra6tife  them  fo 
far,  as  to  render  ourfelves  agreeable  to  thofe  with  whom  we  con- 
verfe,  that  we  may  fhine  in  the  World  as  the  Honours  ofChriJf^ 
and  that  Unbelievers  may  be  won  by  our  Converfation^  to  come 
and  hear  our  Gofpel,  to  learn  the  fame  Faith,  and  embrace  the 
fame  Hope  :  Not  only  the  Things  that  are  true^  and  ho?7eft^  and 
juft  and  pure,  but  the  Things  that  are  lovely  in  the  Sight  of  Men, 
and  Things  that  are  of  good  Report,  muft  be  the  Subjects  of  our 
Meditation,  our  Learning,  and  Pradice  ;  Fhil.  iv.  8.  St.  Paul^ 
that  great  Apoftle  did  not  think  thefe  Things  unworthy  of  his 
Care  •,  he  enjoins  them  upon  the  Primitive  Chriftians  from  his 
own  Example,  and  promifes  them  the  Prefence  of  the  God  of 
Peace.  Thefe  are  the  Things  that  I  have  taught  you,  faith  he, 
thefe  y€  have  heard  and feen  in  me  ♦,  conform  your  Manners  to 
thefe  Rules,  and  the  God  of  Peace  fhall  be  with  you,  vex.  9. 

Believe  me.  Friends,  the  natural  Habit  of  Chriftianity  is  all 
Decency  and  Lovelinefs  :  We  put  the  Religion  of  our  Savi- 
our into  a  Difguife,  and  make  it  look  unlike  itfelf,  if  our  Tem- 
per be  four  and  fretful,  if  our  Carriage  be  coarfe  and  rude,  and 
our  Speech  favour  of  Roughnefs  and  Wrath.  A  Jew  might 
make  a  better  Apology  for  a  harfh  and  fevere  Deportment, 
than  a  Chriflian  can  do  ;  he  might  put  on  a  morofe  Air  with 
better  Countenance,  and  plead  the  Difpenfation  he  was  under, 
the  Bondage  of  the  Law,  and  the  Terrors  of  Mount  Sinai  : 
But  wc,  under  the  Gofpel,  are  free-born.  Gal.  iv.  26,  31.  and 
our  Carriage  fhould   be  ingenuous  in  all  Refpedls.     John  the 

K  3  Bapcii^, 


*  j4.  A  Hopeful  Youth  .     Vol.  I. 

Baptiil,  in  his  Garment  of  tjair,  may  be  indulged  in  a  Rough- 
nefs  of  Speech  ^  he  was  bur  a  Fore-runner  of  the  Gofpel,  and 
can  hardly  be  called  a  Chriftian  ;  But  the  Followers  of  the 
Lamb  fliould  have  a  mild  Afpedt,  a  pleafing  Manner,  that  e- 
very  one  who  beholds  us,  may  love  us  too  ;  that  the  Son  of 
God,  if  he  were  hereupon  Earth,  might  look  upon  us  and  love 
us  in  both  his  Natures,  with  a  divine  and  human  Love. 

Thirdly,  The  laft  Addrefs  I  would  make  to  thofe  who  are 
furnijhed  with  every  good  ^ality,  and  every  divine  Grace^  who 
•  are  beloved  by  God  and  Men,  Such  a  one  was  our  Lord  Jefus 
Chrijl  in  the  Days  of  his  Flefh  :  He,  from  his  very  Childhood, 
grew  in  IVifdom  and  in  Stature^  and  in  Favour  with  God  and 
Man,  Luk.  ii.  52.  He  had  farther  Difcoveries  of  divine  Love 
made  to  him  daily  -,  and  as  his  Acquaintance  increafed  in  his 
younger  Years,  fo  did  his  Friends  too,  till  his  divine  Commifli- 
on  made  it  neceflary  for  him  to  oppofe  the  Corruptions  of  his 
Corntry,  and  reform  a  wicked  Age,  and  thus  expofe  himfelf 
t(>  the  Anger  of  a  Nation  that  would  not  be  reformed.  There 
was  fomething  lovely  in  his  human  Nature,  beyond  the  com- 
mon Appearance  of  Mankind  ;  for  his  Body  was  a  Temple,  in 
which  the  Godhead  dwelt  in  a  peculiar  and  tranfcendant  Man- 
ner, and  his  Soul  was  intimately  united  to  Divinity.  I  cannot 
'but  think,  that,  in  a  literal  Senfe,  he  was  fairer  than  the  ChiU 
dren  of  Men,  ,znd  that  there  was  Grace  ok  his  Lips,  and  a  na- 
tural Sweetnefs  in  his  Language,  Pfal.  xlv.  2.  If  the  Jews  be- 
held no  Comelinefs  in  him,  if  his  Vifage  "^as  marred  more  than 
the  Sons  of  Men^  'twas  becaufe  he  was  a  Man  of  uncommon  Sor- 
rows, and  acquainted  with  Grief  •,  which  might  call  fomething 
ofHeavinefs  or  Gloom  upon  his  Countenance,  or  wear  out  the 
Features  of  Youth  too  foon.  But  furely  our  Lord,  in  the  whole 
Compofition  of  his  Nature,  in  the  Mildnefs  of  his  Deportment, 
and  in  all  the  Graces  of  Converfation  was  the  chiefejl  of  ten 
thoufands,  and  altogether  lovely.  How  amiable  are  thofe  who 
are  made  like  him  } 

Such  was  John  the  beloved  Difciple ;  you  may  read  the  Tern* 
per  of  his  Soul  in  his  Epiftles  :  What  a  Spirit  of  Love  breathes 
in  every  Line  ?  What  CompaffiCn  and  Tendernefs  to  the  Babes 
in  Chrifl  ?  What  condefcending  Affedlion  to  the  young  Men, 
and  hearty  Good- Will  to  the  Fathers,  who  were  then  his  Equals 
in  Age  ?  With  what  obliging  Language  does  he  treat  the  be- 
loved Gaiusy  in  his  third  Letter  •,  and  with  how  much  Civility, 
and  hearty  Kindnefs  does  h&  addrels  the  eleft  Lady  and  her  Chil- 
dren, 


Serm.  VIII.  falling  Jhort  of  Heaven. 

dren,  in  the  fecond  ?  In  his  younger  Years,  indeed,  lie  feems  to 
have  fomething  more  of  Fire  and  Vehemence,  for  which  he 
was  firnamed  a  Son  of  Thunder^  Mark  iii.  1 7.  But  our  I  .ord  fur 
fo  much  good  Temper  in  him,  mingled  with  thatSprightlinefs 
and  Zeal,  that  he  exprefled  much  Pleafure  in  his  Company  and 
favoured  him  with  peculiar  Honours  and  Endearments  above 
the  reft.  This  is  the  Difciple  who  was  taken  into  the  holy 
Mount  with  James  and  Peter ^  and  faw  our  Lord  glorified  before 
the  Time  •,  this  is  the  Difciple  who  leaned  on  his  Bofom  at  the 
holy  Supper,  and  was  indulged  the  utmoft  Freedom  of  Con- 
verfation  with  his  Lord,  Johnxm.  23,  24,  25.  This  is  the  Man 
who  obtained  this  glorious  Title,  ^e  Difciple  whom  Jefus  lov- 
ed i  that  is,  with  a  diftinguifhing  and  particular  Love.  As  God 
and  as  a  Saviour,  he  loved  them  all  like  Saints  •,  but  as  Man, 
he  loved  St.  John  like  a  Friend,  Joh.  xxi.  20.  and  when  hang- 
ing upon  the  Crofs,  and  juft  expiring,  he  committed  his  Mother 
to  his  Care  •,  a  moil  precious  and  convincing  Pledge  of  fpecial 
Friendfliip. 

O  how  happy  are  the  Perfons  who  mod  nearly  rc^femble  this 
Apoftle,  who  are  thus  privileged,  thus  divinely  bleft !  Mow  in- 
finitely are  ye  indebted  to  God  your  Benefadlor,  and  your  Fa- 
ther, who  has  endowed  you  with  fo  many  vakiable  Accomplifh- 
ments  on  Earth,  and  afllires  you  of  the  Flappinefs  of  Heaven-? 
'Tis  he  who  has  made  you  fair,  or  wife  -,  'tis  he  who  has  given 
you  Ingenuity,  or  Riches,  or,  perhaps,,  has  favoured  you  with 
allthefe  •,  and  yet  has  weaned  your  Hearts  from  the  Love  of 
this  World,  and  led  you  to  the  Purfuit  of  eternal  Life  :  "Tis 
"he  that  has  caft  you  in  fo  refined  a  Mould,  and  given  you  fo 
fweet  a  Difpofition,  that  has  inclined  you  to  Sobriety  and  every 
Virtue,  has  raifed  you  to  Honour  and  Efteem,  has  made  you 
Pofleffors  of  all  that  is  defirable  in  this  Life,  and  appointed  you 
a  nobler  Inheritance  in  that  which  is  to  come.  What  Thank- 
fulnefs  does  every  Power  of  your  Natures  owe  to  your  God  ? 
That  Heaven  looks  down  upon  you,  and  loves  you,  and  the 
World  around  you  fix  their  Eyes  upon  you,  and  love  you  :  That 
God  has  formed  you  in  fo  bright  a  Refemblance  of  his  own 
Son,  his  Firfl-beloved,  and  has  ordained  you  Joint-Heirs'  of 
Heaven  with  him,  T^i'w.  viii.  1 7. 

Watch  hourly  againfl  the  Temptations  of  Pride,;  remember 
the  fallen  Angels,  and  their  once  exalted  Station  ;  and  have  a 
Care  left  ye  2\\6  he  puffed  up  ^  and  fall  into  the  Condemnation  of  the 
Devil,     Walk  before  God  with  exa6left  Care,  and  in  deepeft 

K  4  Humility. 


1^6  The  Hidden  Life  Vol.  I. 

Humility.  Let  that  divine  Vail  be  fpread  over  all  your  Hon- 
ours, that,  as  you  are  the  faireft  Images  of  Chrifi^  ye  may  be 
dreffed  like  him  too  •,  for  he  who  is  the  higheft  Son  of  God,  is 
alfo  the  holieft  of  the  Sons  of  Men  -,  He  who  is  perfonally 
united  to  the  Godhead,  and  is  one  with  his  Creator,  is  the 
humbled  of  every  Creature. 

SERMON     IX- 

The  Hidden  Life  of  a  Chriftian. 


Col.  iii.  3. 
Te  are  dead,  and  your  Life  is  hid  with  Chrifl  in  God, 

The  Firft  Part. 

jT^EJTH znd  Life  are  two  Words  of  a  folemn  and  im- 
M  J  portant  Sound.  They  carry  fo  much  of  Force  and 
Moment  in  them,  as  muft  awaken  Mankind  to  At- 
tention •,  and  therefore  the  Spirit  of  God  often  ufes  them  as 
Metaphors,  to  exprcfs  Things  unfeen  and  fpiritual,  and  to  de- 
fcribe  the  State  both  of  Saints  and  Sinners  :  So  that  all  who 
are  alive  on  the  Face  of  the  Earth,  in  the  Language  of  Scrip- 
ture, are  faid  to  be  dead  too^  but  in  different  Senfcs. 

Thofe  who  are  in  a  State  of  Nature,  and  under  the  Power 
of  Sin,  unpardoned  and  unfancflified,  are  dead  in  TreJpaJ/es  and 
Sins  ;  yet  they  live  the  Life  of  Brutes  in  the  Lujls  oftbeFlefh^ 
or  the  Life  of  Devils  in  the  Lujis  of  the  Mind^  Eph.  ii.  i,  2. 

Thofe  who  are  recovered  from  the  Fall,  and  brought  into  a 
State  of  Grace  by  the  Gofpel  oiChriJl,  are  faid  to  be  dead  alfo; 
that  is,  they  are  dead  to  Sin,  Rom.  vi.  11.  and  they  are  crucifi- 
f^,and  fo  dead  to  the  World,  Gal.  vi.  14.  The  Delights  of  Sin 
are  hateful  to  them,  fo  that  they  allure  them  not  to  forfake  their 
God  ;  and  the  lawful  Enjoyments  of  Life  are  fo  far  taftelefs  to 
the  Saints,  in  Comparifon  of  the  Things  of  Heaven,  that  they 
have  much  lefs  Influence,  than  once  they  had,  to  tempt  them 
away  from  God,  and  from  the  Prailice  of  Holinefs, 

'Tis 


Serm.  IX.  cf  a   Christian.  137 

'Tis  in  this  Senfe  the  Chrillian  Colojfuins  are  ihid  to  be  dead 
in  my  Text.     But  they  have  another,  a  7iciv  Life^  and  that  ot" 
a  different  Kind  •,  fuch  as  is  mentioned  in  this  Vcrrc,  and  which 
is  hid  with  Chrijl  in  God:  and  'tis  this  hidden  Life  lliall  be  tlic 
chief  Subje(ft  of  my  Difcoiirfe. 

Thefe  latter  Words  of  the  Text  afford  two  plain  and  cafy 
Propofitions  6r  Do5fri?jes. 

I.  ^hat  the  Life  of  a  Chrifiian  is  a  hidden  Life. 

II.  That  it  is  hid  with  Chrifl  in  God,  Let  us  meditate  on 
them  in  Order. 

DoHrine  I.  A  Chriflian's  Life  is  a  hidden  Life. 

Here  we  fhalJ, 
Firfi^  Confider  what  is  this  Life,  which  is  faid  to  be  hidden. 

And, 
Secondly^  In  what  Refpedts  it  is  fo. 

Firft,  IVhat  is  this  Life  of  a  Chrifiian  ivhich  is  faid  to  he 
hidden  ? 

Not  the  animal  Life^  whereby  he  eats,  drinks,  fleeps,  moves, 
and  walks  ;  this  is  vifible  enough  to  all  about  him.  Not  the 
Qvil  Life^  as  he  (lands  in  Relation  to  other  Men  in  the  World, 
whether  as  a  Son,  as  a  Father,  a  Mafter  or  a  Servant,  a  Trader, 
a  Labourer,  or  an  Officer  in  the  State  :  For  all  thefe  are  pub- 
lick,  and  feen  of  Men. 

But  the  hidden  Life  is  that  whereby  he  is  a  Chrifiian  indeed  % 
\i\%  fftritual  Life^  wherein  he  is  devoted  to  God,  and  lives  to  the 
Purpofes  of  Heaven  and  Eternity.  And  this  is  the  fame  Life^ 
which,  in  other  Parts  of  Scripture,  is  called  eternal  \  for  the 
Life  of  Grace  furvives  the  Grave,  and  is  prolonged  into  Glory. 
The  fame  Life  of  Piety  and  inward  Pleafure,  which  begins  on 
Earth,  is  fulfilled  in  Heaven  -,  and  it  may  be  called  ih&fpiri- 
itmly  or  the  eternal  Life,  according  to  different  Refpe6ls  -,  for 
'tis  the  fame  continued  Life  adling  in  different  Stations  or  Pla- 
ces, and  runing  thro'  Time  and  Eternity  :  1  Joh.  v.  11,  12. 
Eternal  Life  is  in  the  Son,  and  he  that  hath  the  Son,  hath  this 
Life  ♦,  *tis  begun  in  him,  he  is  already  pofTefled  of  it  in  fome 
Degree. 

As  the  Life  of  the  Child  is  the  fame  with  that  of  the  full- 
grown  Man  •,  as  the  fame  vital  Principles  and  Powers  run  thro' 
the  fevcral  fucceffive  Stages  of  Infancy,  Youth,  and  Manhood  ; 
fo  the  divine  Life  of  a  Saint,  begun  on  Earth,  runs  thro'  this 

World, 


138  ^he  Hidden  Life  Vol.  I. 

World,  thro'  Death,  and  the  feparate  State  of  Souls ;  it  appears 
111  fiill-grown  Pcrfedion,  in  the  final  Heaven,  when  the  whole 
Saint  fliall  iland  complete  in  Glory.  Thus  the  fpir it ual  h'l^c 
of  a  Chriflian  is  eternal  Life  begun  ;  and  eternal  Life  is  the  fpi- 
ritual  Life  made  perfcol. 

If  we  would  defcribe  this  Life  in  fhort,  it  may  be  repreftnted 
thus  :  'Tis  a  Life  of  Faith^  Holinefs^  and  Peace  -,  a  Life  of 
Faith^  or  Dependance  upon  God  for  all  that  we  want  j  a  Life 
of  Holinefs^  rendering  back  again  to  God,  in  a  Way  of  Honour 
and  Service,  whatfoever  we  receive  from  him  in  a  Way  of 
Mercy  -,  and  a  Life  of  Peace^  in  the  comfortable  Senfe  of  the 
Favour  of  God,  and  our  Acceptance  with  him  thro'  Jefus  Chrifi. 
All  thefe  begin  on  Earth,  and  in  this  Senfe  F^//i?  it  felf,  as  well 
as  Peace  and  Holinefs^  fhall  abide  in  Heaven  ;  we  fhall  for  ever 
be  Dependents^  for  ever  happy ^  and  for  ever  holy. 

In  a  State  of  Nature  the  Man  lives  fuch  a  finful  and  carnal 
Life,  that  it  is  more  properly  called  Death  ;  but  when  he  be- 
comes a  Behever,  a  true  Chriftian,  he  is  new-created^  2  Cor.  v. 
17.  nezv-born^  Johniii.  3.  raifed  from  the  Dead,  and  quickened  to 
a  new  Life,  Eph.  ii.  i,  5.  which  iscalkd  being  rifen  with  Chriji^ 
in  the  Verfes  before  my  Text,  Col.  iii.  i.  And  this  very  Jpiritual 
Life,  as  the  Effed  of  our  fymbolical  Refurredlion  with  Chrift, 
is  the  Subjedl  of  feveral  Verfes  of  the  6th  Chapter  to  the  Ro- 
mans, whence  I  cannot  but  infer  the  lame  to  be  defigned  here, 
(viz.)  That  the  Chriflian  who  is  dead  to  Sin,  is  rifen  with  Chrifl^ 
and  alive  to  God  •,  as  Rom.  vi.  11.  All  the  Life  that  he  lived 
before,  with  all  the  Show  and  Bravery  of  it,  \vith  all  the  BufUe 
and  Bufinefs,  the  Entertainments  and  Delights  of  it,  was  but  a 
mere  Dream,  a  Fancy,  the  Piflure  of^Life,  a  Shadow  and  Emp- 
tinefs,  and  but  httle  above  the  Brutes  that  perifli.  Now  he  lives 
a  real,  a  fubflantial,  a  divine  Life,  akin  to  God  and  Angels, 
and  quite  of  a  different  Nature  from  what  the  Men  of  this 
World  live. 

There  is  this  Difference  indeed  which  the  Scripture  makes  be- 
twe^niht fpiritual  Life  and  tht  eternal.  Thefijlchkfiy  refpedlsthe 
Operadons  of  the  Soul,  for  the  Life  of  the  Body  is  not  immor- 
tal  here  :  The  feco?td  \ndudts  Soul  and  Body  too,  for  both  fhall 
pofTefs  Immortality  hereafter.  The  frjl  is  attended  with  many 
DifHcukies  and  Sorrows  ;  the  fecond  is  all  Eafe  and  Pleafure. 
fhefirfi  is  reprefented  as  the  Labour  and  Service  ;.  the  loft,  as 
the  great  (tho' unmerited)  Reward.  Gal.  vi.  8.  Hethatfoweth 
to  the  Spirit y  and  fulfils  the  Duties  of  the  fpiritualLife,/??^//  of 

the 


iJerm.  IX.  of  a  Christian.  139 

the  Spirit  reap  Life  cverlaftnig.    7he  one  is  the  Life  of  I  lolincfs 
and  inward  Peace,  tho'  mingled  with    many  Defers,  and   fur 
rounded  with  a  thouland  l')ifad vantages  and  Trials  ;  the  other^ 
is  the  fame  I  ,ife  of  Molinefs  and  Peace,  having  furmounred  every 
Difficulty,  fliining  and  exulting  in  full  Joy  and  Glory. 

Secondly^  We  come  to  confider,  ///  ivhat  Refpecls  this  JAfc  may 
he  called  a  hidden  Life. 

And  here  1  fliall  diftinguifh  that  Part  of  it,  which  is  more 
ufually  called  i\\Q  fpiritual  Life.,  and  is  exercifed  in  tliis  World, 
from  that  which  is  more  frequently  called  Life  eternal.,  and  be- 
longs rather  to  the  World  to  come  ;  and  then  I  fhall  make 
diftindt  Inferences  from  the  Confideration  of  each. 

Now  let  us  confider  wherein  the  fpir it ual  Life  is  faid  to  be 
hidden. 

Ifi,  The  Acis  and  Exercifes  of  it  are  fecret  and  unkno'uon  to  the 
puhltck  World.  The  Saint  is  much  engaged  in  important  and 
hidden  Converfe  with  God  and  G?r//?,  who  dwell  in  the  World 
of  Invifibles. 

Who  knows  the  fecret  Tranfaflions  between  God  and  the 
Soul  of  a  Chriflian,  when  he  firft  entered  into  Covenant  with 
God,  thro*  Chrift  the  Mediator,  and  began  this  happy  Life  ? 
Who  can  tell  the  inward  Workings  of  his  Spirit  towards  Jefus 
Chriji  his  Lord,  in  the  iirfl:  Efforts  of  his  Faith,  and  Embraces 
of  our  Saviour?  Who  was  acquainted  with  the  fecret  Sorrows 
of  his  SouI,when  he  was  firft  fet  a  mourning  for  his  pad  Sins,and 
humbled  himfelf  in  Bitternefs  before  God  ^  Or  who  can  exprefs 
the  furprizing  Delight,  and  fecret  Satisfa6tion  he  felt  at  Heart, 
when  God  communicated  to  him  the  firfb  lively  Hope  of  For- 
givenefs  and  divine  Salvation  ?  O  the  unknown  Joys  of  fuch  an. 
Hour  which  fome  Chriftians  have  experienced,  when  a  divine 
Beam  of  Light  Ihone  into  their  Souls,  and  rcjcaled  Jefus  Chrifl 
within  them,  as  St.  P^«/ fpeaks  ;  w'hen  they  faw  his  All-fuffici~ 
ency  of  Righteoufnefs  and  Grace,  to  anfwer  their  infinite  Ne- 
ceffities  ;  and  when  they  durfl  believe  in  him  as  their  Saviour. 

And  as  the  Beginnings  of  this  Life  are  hidden  from  the  World, 
fo  the  Exercifes  and  Progrefs  of  it  are  a  Secret  too.  While  the 
World  is  following  after  Idols  and  Vanity,  the  Chriflian,  in  his 
retired  Chamber,  breathes  after  his  God  and  his  Redeemer,  and 
gives  a  Loofe  to  his  warmefl  Affedlions,  in  the  Purfuit  of  his 
Almighty  Friend,  and  his  Befl-beloved.  While  the  Men  of 
this  World  are  vexing  their  Spirits,  and  fretting  under  prefent 

Difappointments, 


14^  'I'be  Hidden  Life  Vol.  I. 

Difappointments,  he  dwells  in  a  lonefoni  Corner,  mourning  for 
his  Sins  and  Follies.  And  at  another  Time,  while  the  Children 
of  Vanity  grow  proud  in  publick,  and  boaft  of  their  large  Pof- 
felTions,  and  Inheritances,  he  rejoices  in  fecret,  in  the  Hope  of 
Glory,  and  takes  divine  Delight  in  the  Fore-thought  of  his 
better  Inheritance  among  the  Saints  :  His  Converfation  is  in  Hea- 
ven \  Phil.  iii.  ult. 

I  might  run  thro'  all  the  Exercifes  of  the  fan6lified  AffeHions 
and  the  various  Parts  of  divine  Worfhip,  and  of  the  Conduct  of 
a  Saint  among  the  Children  of  Men.  With  what  humble  Fear 
does  he  entertain  the  Mention  of  the  Name  of  God  ?  With  what 
deep  Self-Abalement,  and  inward  Adoration  ?  At  the  Prefence 
oi  Sin  how  is  his  Anger  ftired  ?  and  his  holy  Watchfulnefs 
when  Temptations  appear  ?  How  does  he  labour  and  wreftle, 
light  and  llrive,  left  he  be  overcome  by  the  fecret  Enemies  of 
his  Soul  ?  And  as  his  Bitternefs  of  Heart  is  unknown  to  the 
World,  {o  ?L  Stranger  intermeddles  not  with  his  Jo)\  Pro  v.  xiv.  lo. 
He  feeds  on  the  fame  Provifion  which  his  Lord  Jefus  did  on 
Earth,  for  'tis  bis  Meat  and  his  Brink  to  do  the  IVill  of  his  Father 
ivbich  is  in  Heaven  :  This  is  a  Feall  to  the  Chriftian,  which  the 
World  knows  not  of  ;  John  iv.  32,  34. 

Wdly.  The  Springs  and  Pri7iciples  of  this  hife  are  hidden  and 
unknown  to  the  IVorld  \  and  therefore  the  World  Elleems  many 
of  the  Anions  of  a  true  Chriftian  very  flrange  and  unaccountable 
Things,  (as  we  fhall  Ihew  afterward^  becaufe  they  fee  not  the 
Springs  of  them. 

The  Word  of  God^  or  the  Gofpel^  with  all  the  hidden  Treaftires 
of  it,  is  the  chief  Inftrument,  or  Means,  whereby  this  divine  Life 
is  wrought  and  fupported  in  the  Soul.  The  true  Chriftian  be- 
holds the  Purity  of  God  in  the  Precepts ;  he  reads  Grace,  Hea- 
ven, and  Glory,  in  the  Promifes  :  he  fees  the  Words  of  the  Bi- 
ble in  a  divine  Light,  and  feeds  fweetly  on  the  hidden  BlelTings 
of  Scripture,  deriving  Life,  and  Nourilhment,  and  Joy  from  it; 
whereas  the  carnal  World  go  not  far  beyond  the  Letters  and 
Syllables.  The  Gofpel,  which  is  all  Light  and  Glory  to  a  Saint, 
is  hidden  to  them  that  are  loji,  2  Cor.  iv.  3. 

This  fame  Gofpel  is  written  in  the  Heart  of  a  Chriftian^  and 
is  the  Principle  of  his  Life  there.  This  is  immortal  and  in- 
corruptible, the  Seed  of  the  Word  abiding  in  the  Heart  ;  the 
Image  of  the  eternal  God,  drawn  out  in  fuch  Charafters  as  our 
Nature  can  bear ;  For  the  written  Word  is  a  Tranfcript  of 
God*s  Holinefs  i   and  when  'tis  inwrought  into  all  the  Powers 

of 


Serm.  IX.  of  a  Christian.  J41 

of  ii  believing  Soul,  it  becomes  a  vital  Principle  within  him  for 
ever.  A  believer  is,  as  it  were,  call:  in  tlie  very  Mould  of  the 
(jofpe!  -,  fo  the  Word  fignities, /^^;;;.  vi.  17.  This  is  the  Word 
hidden  in  the  Hearty  that  fecures  tlie  Saint /r^w  Sin^  Pfal.  cxix.  1 1 . 

nc  Motives  and  Springs,  that  awaken  a  Chrillian  to  keep 
up  and  maintain  this  fpiritujl  Life,  are  Things  hidden  from  the 
Eyes  of  the  World  ;  Thiyigs  eternal  and  invifihle^  2  Cor.  iv. 
ver.  ult.  While  ive  look  not  at  the  Things  that  are  feen^  that  are 
temporal  •,  but  at  the  Things  tha$  are  unjeen^  and  eternal  \  we 
then  count  the  Joys  or  Sorrows  of  this  World,  Things  of  lit- 
tle Importance  •,  then  we  live  like  Chriftians,  and  the  Life  of 
9ur  Lord  Jefus  is  manifefled^  or  copied  out,  in  our  Lives,  as 
ver.  10,  II. 

The  Habits  of  Grace  and  Holinefs  in  the  Heart  of  Believers, 
whence  all  the  Adlions  of  the  fpiritual  Life  proceed,  are  fecret 
and  hidden.  Who  knows  how  they  were  Wi eight  at  fird, 
how  this  heavenly  Breath,  this  divine  Life  was  infuled,  which 
changed  a  dead  Sinner  into  a  lively  Saint  ?  Our  Saviour  himfelf 
compares  this  Work  of  the  Spirit  to  the  Wi7id^  John  iii.  8.  We 
hear  the  Sounds  we  feel  and  fee  the  Effedts  of  it,  but  we  know 
not  whence  it  comes ^  nor  whither  it  goes  \  fo  is  every  one  that  is 
born  of  the  Spirit.  Who  can  defcribe  thofe  fecret  and  Al- 
mighty Influences  of  the  blefled  Spirit  on  the  Mind  and  Will 
of  Man,  which  work  with  fuch  a  fovereign,  and  yet  fuch  a 
gentle,  and  con-natural  Agency,  that  the  Believer  himfelf  hardly 
knows  it,  but  by  the  gracious  Effedls  of  it,  and  the  blefled  Al- 
terations wrought  in  his  Soul  ^. 

'Tis  this  glorious  Agent,  this  Creator,  this  bleffed  Spirit  of 
God^  who  is  the  uncreated  Principle  of  this  Life.  The  Spirit, 
as  proceeding  from  our  Lord  Jefus  Chrijl,  began  this  Life  at 
firft  in  the  Soul  •,  and  the  fame  glorious  unfeen  Power  carries 
it  on  thro'  all  Difficulties  and  Oppofitions,  and  will  fulfil  it  in 
Glory. 

I  mud  add  alfo,  that  Chrijl  himfelf,  who  is  faid  to  be  our 
Life  in  the  Verfe  following  my  Text,  is  at  prefent  hidden  from 
us  J  he  dwells  in  the  unfeen  W^orld,  and  the  Heavens  mufl  re- 
ceive him  till  the  Reflitution  of  all  Things  ;  Acts  iii.  21. 

Chrift  Jefus  is  the  Bread  from  Heaven.,  John  vi.  32,  33.  by 
which  the  Believer  is  nourifhed  •,  he  is  the  hidden  Manna.,  the 
divine  Food  of  Souls  :  'Tis  upon  him  the  Chriilian  hves  daily 
and  hourly  ;  'tis  upon  the  Blood  of  the  Lamb,  which  is  carried 
up  to  the  Mercy-Seat,  that  the  Believer  lives  for  Pardon  and 

Peace 


142  "The  Hidden  Life  Vol.  I. 

Peace  v/lth  God  :  'Tis  upon  the  Righteoufnefsof  his  Lord  and 
Head,  that  he  lives  for  his  everlafting  Acceptance  before  the 
Throne  ;  'tis  upon  the  Grace  and  Strength  of  Chrift^  that  he 
reds  and  depends  all  the  Day,  when  he  is  called  forth  to  en- 
counter the  boldeft  Temptations,  to  fulhl  the  mod  difficult  Du- 
ties, or  to  fullain  the  heavieft  Strokes  of  a  painful  Providence. 
"  Surely^  faith  the  Saint,  /;/  the  Lord  alone  have  I  Righteoufnep 
"  and  Strength,  Ifa.  xlv.  24.  In  the  Lord  my  Saviour,  whom 
"  the  TVorldfees  not  \  but  I  fee  him  by  the  Eye  of  Faith. 

I  fliall  enlarge  farther  on  this  Subjecl  under  the  fecond 
Doulrine. 

Thus,  whether  we  confider  the  fpiritual  Acfs  and  Exercife  of 
this  Chriftian  Life,  or  the  Springs  and  Principles  of  it,  ftill  we 
Ihall  find  it  has  juft  Reafon  to  be  called  2.Jecret^  or  a  hiddenLAfe. 

Before  I  proceed,  I  iliall  lay  down  thefe  two  Cautions. 

ift  Caution.  Though  it  is  a  hidden  Life,  yet  I  intreat  my 
Chriftian  Friends,  that  they  wouldnot  fuffer  it  to  befuch  a  Secret^ 
as  to  he  U/iknozvn  to  themfelves.  God  has  ordained  it  to  be  hid- 
den, not  that  it  might  always  be  unknown  to  you,  but  that  you 
might  fearch  after  it  with  Diligence  ;  and  that  when  you  find 
yourfelves  poiTefied  of  it,  you  might  rejoice  in  the  Evidences 
of  your  Life,  and  his  Love.  Be  not  latisfied  then,  O  ye  Pro- 
feiTors  of  the  Gofpel  !  until  you  have  fearched  and  found  this 
divine  Life  within  you.  What  a  poor  Life  muft  that  Chriftian 
live,  who  goes  from  Day  to  Day,  and  from  Year  to  Year,  and 
ftill  complains  /  know  not  whether  I  am  alive  or  no  ? 

Labour,  therefore,  after  Self- acquaintance,  fince  God  has 
been  pleafed,  in  his  Word,  to  furnifti  us  with  fufficient  Means 
to  find  out  our  Eftate  •,  i  Joh.  v.  1 7.  Thefe  Things  write  I 
unto  you.,  fays  the  Apoftle,  that  ye  may  believe  on  the  Name  of 
the  Son  of  God.,  and  that  ye  ?nay  know  that  ye  believe.  'Tis  a 
Difhonour  to  the  Gofpel  of  Chrift^  to  abide  always  in  Darknefs 
and  Doublings,  and  to  reft  contented  in  fo  uncomfortable  a 
F>ame.  We  are  told  in  Rev.  ii.  17.  that  thofe  whofe  Life  is 
ilipported  by  this  hidden  Manna.,  have  alfo  a  white  Stone  given 
them.,  with  a  new  Name  in  it.,  which  no  Man  knows^favehethat 
receives  it  ;  that  is,  they  have  divine  Abfolution  and  Pardon 
of  their  Sins,  which  was  reprefented  heretofore,  in  fome  Courts 
of  Judicature,  by  the  Gift  of  a  white  Stone  ;  but  furely,  if  my 
own  Name  were  written  in  it,  I  would  ufe  my  utmoft  Endea- 
vours to  read  the  Infcription  myfelf,  tho*  it  may  be  a  Secret  to 
the  reft  of  Mankind  ,  then  my  God  and  Saviour  ihall  have  the 

Honour 


Seim.  IX.  c/  tf  Christian.  143 

Honour  of  his  pardoning  Love,  and  then  my  Soul  fliall  enjoy 
the  Confolation. 

id  Caution.  Though  it  be  a  hidden  Life  in  the  ficred  Ope- 
rations and  the  Springs  of  it,  Tet  the  IForld  ought  to  fee  the  hlef- 
fed  Effe5ls  of  it.  We  muft  hold  forth  to  Men  the  Word  of  Life, 
Phil.  ii.  16.  Let  the  World  fee  that  wc  live  to  God,  and  that 
by  the  fccrct  Power  of  his  Word  in  the  Gofpel. 

The  Chriflian  Life  is  no  fantafiic  and  vifionary  Matter,  that 
confills  in  warm  Imagination?,  and  Pretences  to  inward  Light 
and  Rapture  ;  'tis  a  real  Change  of  Heart  and  Pradicc,  from 
Sin  to  Holinefs,  and  a  Turn  of  Soul  from  Earth  toward  Hea- 
ven. It  has  been  dreflcd  up,  indeed,  like  Enthufmflic  Foolery, 
by  the  impious  Wits  of  Men,  and  painted  for  a  Subje6l  of  Ri- 
dicule and  Reproach.  Thus  the  Saints  and  holy  Martyrs  have 
been  clad  in  :i  Fools-Coat^  or  a  Beards-Skin.,  but  they  are  flill 
Men,  and  wife  Men  too  ;  they  have  been  drefl  up  like  Devils, 
but  they  are  Hill  the  Sons  of  God.  So  fecret  Piety  has  folid 
Reafon  and  Scripture  flill  on  its  Side,  whatfoever  filly  Scandals 
have  been  call  upon  it  •,  there  is  no  juft  Caufe,  therefore,  to  be 
afhamed  of  profelTing  it.  There  is  nothing  in  all  the  Chriflian 
Life,  that  a  Man  needs  to  blufli  at.  We  have  renounced  the 
hidden  Things  of  Difhonefiy .,  Knavery,  and  Uncleannefs,  when 
we  began  to  be  Chrillians,  2  Cor.  iv.  2.  'Tis  our  Glory  that  we 
are  alive  to  God,  and  we  fliould  be  afhamed  of  nothing  that 
either  exercifes  or  maintains  this  Life.  None  of  the  Duties  of 
Worfhip,  none  of  the  Pradlices  of  Godlinefs,  that  render  Reli- 
'gion  honourable  among  Men,  and  make  God  our  Saviour  appear 
glorious  in  the  World,  fliould  be  negleded  by  us,  whenever 
we  are  called  to  praclife  or  profefs  them. 

The  Effects  of  this  hidden  Life  fliould  not  all  be  fecret,  tho' 
the  Springs  of  it  are  fo  \  for  Chriflians  are  commanded  to  make 
their  Light  fhine  before  Men,  that  others  may  glorify  their  Father 
which  is  in  Heaven,  Matth.  v.  14,  15,  16.  The  Ligf^ts  of  the 
World  mufl  not  place  themfelves  under  a  Bufhel^  and  be  content- 
ed to  ihine  there  ufelefs  and  alone  ;  we  muft  give  Honour  to 
God  in  Public.  And  tho*  we  are  commanded  to  pra6lifefuch 
Secrecy  and  Self-denial  in  our  Deeds  of  Charity,  as  may  fecure 
us  from  all  Oftentation  and  Pride,  yet  we  muft  fometimes  make 
it  appear  too,  that  we  do  Good  to  Men,  that  Chriftianity  may 
have  the  Glory  of  it.  We  muft  feed  the  Hungry,  we  muft 
clothe  the  Naked,  we  muft  love  all  Men,  even  our  Enemies, 
and  difcover  to  the  World  that  we  are  Chriftians,  by  noble 

and 


144 


ne  Hidden  Life 


Vol.  I. 


and  fublime    Praclices  of  every  Virtue  and  every  Duty,  as  far 
as  'tis  poflible,   even  by  the  bed  Works,   to  difcover  inward 


Religion. 


[This  Sermon  may  he  divided  here,] 


I  proceed  now  to  draw  fome  Inferences  from  the  hidden  Na- 
ture of  the  fpiritual  Life. 

And  my  firfl  Inference  would  teach  you  not  to  reft  fatisfied 
with  any  Externals  •,  for  they  who  put  forth  no  other  A5is  of  Lifc^ 
hut  'H'hat  the  World  fees,  are  no  true  Chriftians. 

^^'e  eat,  we  drink,  and  fleep  •,  that  is  the  Life  of  Nature  ; 
we  buy  and  fell,  we  labour  and  converfe  •,  that's  the  Civil  Life  •, 
we  trifle,  vifit,  tattle,  flutter,  and  rove  among  a  hundred  Im- 
pertinencies,  without  any  formed  or  fettled  Defign  what  wehve 
for  ;  that  is  the  Idle  Life  •,  and  'tis  the  kindeft  Name  that  I 
can  befl:ow  upon  it.  We  learn  our  Creed,  we  go  to  Church, 
we  fay  our  Prayers,  and  read  Chapters  or  Sermons  •,  thefe  are 
the  outivard  Forms  of  the  Religious  Life.  And  is  this  all  ?  Have 
we  no  daily  fecret  Exercifes  of  Soul  in  Retirement  and  Converfe 
with  God  ?  No  Time  fpent  with  our  own  Hearts  ?  Are  we  ne- 
ver bufied,  in  fome  hidden  Corner,  about  the  Afi"airs  of  Eter- 
nity ?  Are  there  no  Seafons  alloted  for  Prayer,  for  Meditation, 
for  reading  in  fecret,  and  Self-Enquiries  }  Nothing  to  do  with 
God  alone  in  a  whole  Day  together  ?  Surely  this  can  never  be 
the  Life  of  a  Chriflian. 

Ren:embcr,  O  Man,  there  is  nothing  of  all  the  Labours  or 
Services,  the  A6ls  of  Zeal  or  Devotion,  that  thou  can'ft  pradife 
in  publick,  but  a  fubtle  Hypocrite  may  fo  nearly  imitate  the 
fame,  that  it  will  be  hard  to  difcover  the  Difference.  There  is 
nothing  of  all  thefe  outward  Forms,  therefore,  that  can  fafely 
and  infallibly  diftinguifh  thee  from  a  Hypocrite  and  falfe  Pro- 
icflbr  ;  for  the  famie  Adlions  m.ay  prccecJ  from  inward  Motions 
and  Principles  widely  diff^erent.  If  you  wouid  obtain  any  Evi- 
dence that  you  are  aChriRian  indeed,  you  mud  make  it  appear 
to  your  own  Confcience  by  the  Exercifes  of  the  hiddenLife,  and 
the  fecret  Tranfa^flions  between  God  and  your  Soul.  He  vjas 
not  a  Jrco.,  of  okl,  who  was  cne  outwardly  in  the  Letter  only  •,  lior 
is  he  a  Chriftian^  who  has  mere  outward  Foi-ms  :  but  a  Jew  or 
a  Chriftiany  in  the  Sight  of  God,  is  fuch  a  one  as  hath  the  Re- 
ligion /;;  his  Hearty  a?id  in  Spirit,  whofe  Praife  is  not  of  Men, 
hut  cf  God,  Rom,  ii.  29. 

lid 


Scrm.  IX.  df  a  Christian.  i^j 

lid  Inference.  The  Life  of  a  Saint  is  a  Matter  of  JFondsr  to 
the  finfiil  fVorld  ;  for  they  know  not  'what  he  lives  upon  The 
Sons  of  Ambition  follow  after  Grandeur  and  Power  ;  the 
Animals  of  Pleafurc  purfue  all  the  Luxuries  of  Senfe  ;  the 
Mifer  hunts  after  Money,  and  is  ever  diging  for  Gold.  'Tis 
vifible  enough  what  thefc  wife  Men  live  upon.  But  the 
Chriftian,  who  lives  in  the  Power  and  Glory  of  the  divine 
Life,  feeks  after  none  of  thefe,  any  farther  than  as  Duty  leads 
him,  and  the  Supports  and  Conveniences  of  Life  are  needful, 
in  the  prefent  State  of  his  Habitation  in  the  Flefii. 

The  Sinner  wonders  what  'tis  the  Saint  aims  at,  while  he 
neglefts  the  tempting  Idols  that  himfelf  adores,  and  defpifes 
the  gilded  Vanities  of  a  Court,  and  abhors  the  guilty  Scenes 
of  a  voluptuous  Life.  Chrijl  and  his  Children  ardy  and  will  be 
Signs  and  W-mders  to  the  Age  they  live  in,  Ifa.  viii.  i8.  com- 
pared with  Heb.  ii.  13. 

The  Men  of  this  World  wonder  what  a  Chridian  can  have 
to  fay  to  God  in  fo  many  retiring  Hours  as  he  appoints  for 
that  End ;  what  (Irange  Bufinefs  he  can  employ  himfelf  in ; 
how  he  can  lay  out  fo  much  Time  in  Affairs,  which  the  carnal 
Mind  has  no  Notion  of.  On  the  other  Hand,  the  Sainr,  when 
he  is  in  a  lively  Frame,  thinks  that  all  the  Intervals  of  his 
civil  Life,  and  all  the  vacant  Seafons  that  he  can  find  between 
the  neccflary  Duties  of  his  worldly  Station,  are  all  little  e- 
nough  to  tranfadl  Affairs  offuch  awfullmportance  as  he  has 
to  do  with  God,  and  little  enough  to  enjoy  thofe  fecret  Pica- 
lures  of  Religion,  which  the  Stranger  is  unacquainted  with. 
The  Children  of  God  pray  to  their  heavenly  Father  in  fecret, 
and  they  feel  unknown  Refrefliment  and  Delight  in  it;  and 
they  are  wellaffured,  that  their  Father,  who  feet h  in  fecret,  will 
hereafter  reward  them  openly,  Mat.  vi.  6. 

'Tis  no  Wonder,  that  the  profane  World  reproaches  true 
Chriftians  as  dull,  lifelefs  Creatures,  Animals  that  have  nei- 
ther Soul  nor  Spirit  in  them,  becaufe  they  do  not  fee  them, 
run  to  the  fame  Excefs  in  Things  of  the  lower  Life.   Alas  i 
They  know  not  that  the  Life  of  a  Chriflian  is  on  high ;  they^ 
fee  it  not,  for  'tis  hidden  ,•  and  therefore   they  wonder  wb 
are  not  bufily  engaged  in  the  fame  Praftices  and  Purfuits  as 
they  are,  i  Pet.  iv.  4.  They  think  it  flrange  that  we  run  not  ti 
the  fame  ExceJJes  of  Riot.     The  World  fees  nothing  of  oiir 
inward  Labour  and  Strife  againft  Flefli  and  Blood,  ourfacre'd 
Conteft  for  the  Prize  of  Glory :    they  know  nothing  of  our. 
earneft  Enquiries  after  an  abfent  God,  and  a  hidden  Saviour  ; 

L  and 


14^  Ihe  Hidden  Lift  Vol.  L 

and  Icafl  ofaH'cio  they  know  the  holy  Joys,  and  retired  Plea - 
jlircs  uf  aChriftian,  becaufe  thefe  are  Things  which  are  fel- 
dom  communicated  to  others ;  and  therefore  the  World  grows 
bold  to  call  Religion  a  melancholly  Things  and  the  Chrillian  a 
7ncre  Mope.  But  the  Soul  who  lives  above,  who  lives  within 
Sight  of  the  World  of  Invifibles^  can  defpife  the  Reproach 
of  Sinners. 

Hid  Inference.  See  theReafon  why  Chrijlians  have  not  their 
Pafftons  Jo  much  engaged  in  the  Things  of  this  Life,  as  other  Msrt 
have,  becaufe  their  chief  Concern  is  about  their  better  Life, 
which  is  hidden  and  unfeen.  They  can  look  upon  fine  Equi- 
pages, gay  Clothes,  and  rich  Appearances  in  the  World,  with- 
out Envy  ,*  they  can  furvey  large  Eflates,  and  fee  many 
Thoufands  gotten  in  Hade  by  thofe  that  refolve  to  be  rich, 
and  yet  not  let  loofe  one  covetous  Wiih  upon  them  ;  they 
have  a  God  whom  they  worfliip  in  fecret,  and  trufl:  his  Blef- 
fing  to  rtiake  them  fufficiently  rich  in  the  Way  of  Diligence 
in  their  Stations ;  they  hope  they  fhall  have  Bleffings  ming* 
led  with  their  mean  Eftate,  and  no  Sorrows  added  to  their 
Wealth. 

They  can  find  themfelves  exalted  by  Providence  to  high 
Stations  in  the  World,  and  not  be  puffed  up  in  Countenance, 
nor  fwell  at  Heart.  If  they  are  but  watchful  to  keep  their 
divine  Life  vigorous,  they  will  diftinguifii  themfelves  as  Chri- 
flians,  even  in  Scarlet  and  Gold,  and  that  by  a  glorious  Hu- 
mility. They  know  that  all  their  Advancements  on  Earth, 
are  but  mean  and  defpicable  Things,  in  Comparifon  of  their 
highefl  Hopes,  and  their  promifed  Crown  in  Heaven.  They 
can  meet  threatening  Dangers,  Difeafes,  and  Deaths,  with- 
out thofe  Terrors  that  overwhelm  the  carnal  Sinner  ,*  for 
their  better  Life  iliall  never  die.  They  can  fuftain  Loffes, 
and  finkin  the  World,  when  it  comes  by  the  mere  Providence 
of  God^  without  their  own  culpable  Folly,  and  bear  it  with  an 
humble  Refignation  of  Spirit,  and  with  much  inward  Serenity 
and  Peace  ,*  for  theThings  which  they  have  lofl  were  not  their 
Life ;  all  thefe  were  vifible,  but  their  Life  is  hidden  ;  Phil, 
iv.  12.  /  know  how  to  be  abafed,  and  how  to  be  exalted'^  Iknom 
ho.wto  abound,  andtofuffer  Want;  lean  do  alltbeje  Things  thro* 
Chriji  Jlrengthening  me  :  Chrifl,  who  is  the  Principle  of  my 
inward  Life. 

O !  That  the  Chriflians  of  our  Day  had  more  of  this  fufa- 

lime  Condua,  more  of  thefe  noble  Evidences  of  the  Life  of 

Chriftianity.  ^  ^^^  ^ 

IVth 


Serm.  IX.  of  a  Ciiristiak.  14^ 

IVdi  Inference,  How  "ociin  and  needlcfs  a  Thing  is  i/  fyr^ 
Chyijlianto  affejt  Popularity  ^  and  to  Jet  up  for  Shoi^  in  this  ^'ur  Id! 
I  low  vain  is  it  for  him  to  be  impatient  to  appear  and  (liine 
among  Men,  for  he  has  Honours  and  Treafures,  Joys  and 
(ilories,  that  arc  incomparably  greater,  and  yet  a  Secret  to 
the  World.  A  Chriftian's  true  Life  is  hidden,  and  he  Ihould 
not  be  too  fond  of  public  and  gay  Appearances. 

The  Apoftle  Peter  givt^  Advice  how  the  Chriftian  Women 
fhould  behave  themfelves,  not  as  the  reft  of  the  World  do, 
who  fet  themfelves  forth  to  public  Show,  with  many  Orna- 
fuents  of  Gold  and  Pearl ;  but  the  Believer  fhould  adorn  her- 
ielf  with  Modefly,  and  with  every  Grace,  in  the  hidden  Man 
of  the  Heart,  i  Pet.  iii.  4. 

How  unreafonable  is  it  for  us  who  profefs  the  Chriftiam 
Life  to  be  caft  down,  if  we  are  confined  to  an  obfcure  Sta- 
tion in  the  World  !  Was  not  the  Lord  of  Glory,  when  he 
came  down  on  Earth  to  give  us  a  Pattern  of  the  fpiritual 
Life,  content  to  be  obfcure  for  thirty  Years  together?  Was 
he  not  unknown  to  Men,  but  as  a  common  Carpenter,  or»a 
poor  Carpenter's  Son?  And  in  thofe  four.  Years  of  Appear- 
ance which  he  made  as  a  Preacher,  how  mean,  how  contemp- 
tible were  the  Circumftances  of  Life  which  he  chofe  !'  And 
fhall  we  be  impatient  and  fretful  under  the  fame  humbled 
Eflate  ?  Do  we  diflike  fo  divine  a  Precedent  ?  Mufl  we, 
like  Mufhrooms  of  the  Earthy  be  exalted,  and  grow  fond  of 
making  a  publick  Figure,  when  the  King  of  Heaven  was  fo 
poor  and  lowly?  We  lofe  publick  Honour  and  Applaufe  in- 
deed, but  perhaps  our  hidden  Life  thrives  the  be:.ter  for  it, 
v/hen  we  refift  the  Charms  of  Grandeur. 

Befides,  this  isnot  aChriftian's  Time  for  appearing,  whilft 
Chrift  himfelf  isabfent  and  unfeen.  The  Believer's  Shining- 
rime  is  not  yet  come  ,*  but  the  Marriage-day  of  the  Lamb  is 
haftening,  and  the  Bride  is  making  herf elf  ready.  The  general 
ilefurre<5lion  is  our  great  Shining-day  :  M^hen  Chrifi,  who  ir 
cur  Lifey  foall  appear,  then  fhall  we  alfo  appear  with  him  in  Glory ; 
and  the  Chriftian  is  content  to  ftay  for  his  Robes  of  Light  and 
his  public  Honours,  till  the  Dawn  of  that  glorious  Morning. 

Nor  fliould  we  dare  to  be  cenforious  of  thofe  who  make 
a  poor  Figure,  and  but  mean  Appearance  in  the  World ;  per- 
haps they  are  fome  of  Chrifl's  hidden  ones  ,•  they  promife 
but  little,  and  fhev/  but  little,  either  Wit  or  Parts,  Prudence 
or  Power, Skill  or  Influence;  and  perhaps  they  have  but  lit- 
tle too  y  bttc  they  know  God^  they  truu  in  Chrifi,  they  live 

L  2  a 


148 


The  Hidden  Life 


Vol.  I. 


a  divine  Life,  and  have  glorious  Communications  from  Hea- 
ven in  fecrec  daily  ;   they  make  daily  Vifits  to  the  Court  of 
Glory,  and  are  vifited  by  condefcending  Grace. 
'  ••You  fee  in  all  thefe  Inilances,  thac  Popularity  and  She'X  are 
not  at  all  neceflary  for  a  Chrifiian. 

Vth  Inference.  How  exceeding  difficult  is  it  for  thofe  -johoare 
exalted  to  great  and  publick  Stations  in  the  PForld,  to  maintain 
lively  Chriftianity!  They  have  Need  of  great  and  uncommon 
Degrees  of  Grace  to  maintain  this  hidden  Life.     How  hardly 

fhallthey  that  have  Riches  enter  into  the  Kingdom  of  God !  Thefe 
are  our  Saviour's  own  Words,  Mark  x.  23.  and  he  gave  this 
Reafon  for  it,  ver.  24.  becaufe  'tis  fo  hard  for  thofe  that  have 
Riches,  not  to  trufi  in  them,  not  to  live  entirely  upon  them, 
and  make  them  their  very  Life, 

How  hard  is  it  for  Men  in  high  Ports  of  Honour  to  take 
due  Care  that  their  Graces  thrive,  while  they  are  all  Day 
engaged,  either  in  the  Fatigues  of  Office,  in  State  and  Pomp 
of  their  own,  or  in  everlafting  Attendances  on  the  Will  of 
fome  Superior  ;  fo  that  they  have  few  Moments  in  a  Day, 
wherein  they  are  capable  of  retiring,  and  holding  any  Coa- 
verfe  with  themfelves  or  with  Heaven. 

i     But  O  !  How  pleafant  is  it  to  fuch  as  are  advanced  in  the 

^Providence  of  God,  and  have  a  Value  for  their  hidden  Life, 
to  fl:eal  an  Hour  of  Retirement  from  the  Burden  of  their  pub- 
lick  Cares !    How  fweet  is  the  Recovery  of  a  few  Minute^^ 

:and  how  well  filled  up  with  a6live  Devotion  !  The  fecrec 
Life  of  a  Chriftian  grows  much  in  the  Clofet,  and  without  a 
Retreat  from  the  World  it  cannot  grow.  Abandon  the  fe- 
cret  Chamber,  and  the  Ipiritual  Life  will  decay  :  Doubtleft 
many  of  you  can  witnefs  that  you  have  found  it  fo  ^  and 
your"  own' mournful  Experience  echoes  to  the  Words  of  our 

cMiniftryin  this  Point. 

f  There  was  an  ancient  Philofopher,  who,  when  he  had  loft 
his  Riches  in  a  Storm  at  Sea,  gave  Thanks  to  Providence,  un- 
der a  Heathen  Name;  I  thank  thee  Fortune,  that  hafl  now  forced 
me  to  retire,  and  to  live  within  my  Cloke;  that  is,  upon  the  Sup- 
ports  of  Philofophyy  in  meaner  Circumftances  of  Life.  How 
much  more  ftiould  the  Chrifiian  be  pleafed  with  a  private 
Station,  who  has  the  Supports  of  the  Gofpel  to  live  upon, 
and  to  fweeten  his  Rteirements ! 

How  cautious  ihould  Chriflians  be,  therefore,  of  the  Ma- 
nagement of  all  the  publick  Affairs  of  their  civil  Life,  Jefl 
they  do  any  Thing  that  Ihould  hurt  their  fecret  or  reli- 
gious 


Serm.  IX.  of  a  Ciiristiax.  141) 

gious  Life  !  We  flioiild  be  flill  enquiring,  ''  Will  fuch  Sor* 
*'  ot"  Company  to  which  I  am  now  invited  ;  fuch  a  gainful 
*'  Trade  which  I  am  ready  to  engage  in  ;  luch  a  Courfe  of 
"  Life  which  now  lyes  before  me,*  tempt  me  to  neglc6l  my 
«'  fccret  Converfe  with  God  ?  Docs  it  begin  to  alienate  my 
**  Heart  from  Heaven,  and  Things  unfeen  ?  Then  let  me 
««  lufpeft  and  fear  it."  Be  afraid,  Chriflians,  of  what  grieves 
the  blefled  Spirit  of  Chrijt^  who  is  the  Principle  of  your  Life, 
and  may  provoke  him  to  retire  from  you.  Be  diligent  in  fuch 
Enquiries,  be  very  watchful  and  jealous  of  every  Thing  that 
would  call  your  Thoughts  outward,  and  keep  them  too  long 
abroad.  Chriflians  Ihould  live  much  at  1  lome,  for  theirs  is 
a  hidden  Life, 

Vlth  Inference,  We  may  fee  here  divine  fFifdomin  contriving 
the  Ordinances  of  the  Gofpel,  ""Jjith  fuch  Plainnefs,  and  fuch  Sim- 
pHcity,  as  bejl  ferves  to  prontote  the  hidden  Life  of  a  Chriflian. 
Pomp  and  Ceremony,  gilded  and  fparkling  Ornaments,  are 
ready  to  call  the  Soul  abroad,  to  employ  it  in  theSenfes,  and 
divert  it  from  that  fpiritual  Improvement,  which  the  fecret 
Life  of  a  Chriilian  requires,  and  which  Gofpel-Inftitutions 
were  defigned  for. 

You  fee  in  the  Heathen  World,  and  you  fee  in  PopiJJjCoim* 
tries,  that  the  gay  Splendors  of  Worfliip  tempt  the  Hearts 
of  the  Worlliipers  to  reft  in  P'orms,  and  to  forget  God ;  and 
we  may  fear  that  the  greateft  Part  of  the  People  lay  under 
the  fame  Danger  in  the  Days  of  Judaifm. 

I  grant  indeed,  that  where  pompous  and  glittering  Rites 
of  Religion  are  of  fpecial  divine  Appointment,  and  were 
defigned  to  typify  the  future  Glories  of  a  more  fpiritual  Church 
and  Worfhip;  there  they  might  hope  for  divine  Aids  to  lead 
their  Minds  onward  beyond  the  type,  to  thofe  defigned 
Glories.  But  carnal  Worlliipers  are  the  Bulk  of  any  Se6l  or 
Profefllon.  All  Mankind,  by  Nature,  is  ready  to  take  up  with 
the  Forms  of  .Godlinefs,andnegle6l  the  fecret  Power.  We 
naturally  pay  too  much  Reverence  to  fiiining  Formalities  and 
empty  Shows,  Set  a  Chriftian  to  read  the  moft  fpiritual  Parts 
of  the  Gofpel  on  one  Page  of  the  Bible,  and  let  fome  Scene 
of  theHiftory  be  finely  graven  and  painted  on  the  oppofite 
Side;  his  holy  Meditations  will  be  endangered  by  his  Eyes,' 
fair  Figures  and  Colours  attra6l  the  Sight,  and  tempt  the  Soul 
■off  from  refined  Devotion. 

I  cannot  think  it  any  Advantage  to  Chriftian  Worfliip,tG 
have  Churches  well  adorned  by  the  Statuary  and  thePaincej, 

L  3  nL^- 


150  TJ)e  Hidden  Life  Vol.  I. 

nor  can  g.iy  Altar-pieces  improve  the  Communion-Service. 
While  gawdy  glittering  Images  attra6t  and  entertain  the  out- 
ward Senfe,  the  Soul  is  too  much  attached  to  the  Animal,  to 
keep  itfelf  at  a  Diftance  ;  while  the  Sight  is  regaled  and 
feafled,  the  Sermon  runs  to  wafte,  and  the  hidden  Life  wi- 
thers and  llarves.  When  the  Ear  is  Toothed  with  a  V^ariety 
of  fine  Harmony,  the  Soul  is  too  often  allured  away  from 
fpiritual  Worfliip,  even  though  a  divine  Song  attend  theMu- 
fick.  Our  Saviour  therefore,  in  much  Wifdom,andin  much 
Mercy,  has  appointed  blefled  Ordinances  for  his  Church,  with 
fuch  Plainnefs  and  Simplicity,  as  may  adminifter  moffc  Sup- 
port and  Nourifliment  to  the  fecret  Life. 

Thus  I  have  finiflied  the  Remarks  on  the  hidden  Life  of  a 
Chriftian,  confidered  as  to  its  Spiritual  Exercifes  in  this  pre- 
fent  World. 

I  proceed  to  confider.  In  ivhat  Refpe^s  this  Life  is  hidden^ 
as  it  is  more  ufually  called  Eternal  Life,  or  to  be  exercifed 
and  enjoyed  in  Heaven. 

And  here  we  inuft  confefs,  that  we  are  much  at  a  Lofs  to 
fay  any  thing  more  than  the  Scripture  hath  faid  before  us. 
Life  and  Immortality^  indeed,  are  brought  to  Light  by  the  Gofpel 
of  Cb\il,  in  far  brighter  Meafures  than  the  former  Ages  and 
Difpenfations  were  acquainted  with;  i  Tim,  i.  lo.  But  ftill, 
what  the  Apoflle  fays  concerning  all  theBleffingsof  the  Gof- 
pel, we  may  repeat  emphatically  concerning  Heaven,  That 
Eye  hath  not  feen^  that  Ear  hath  not  heardy  that  it  hath  not  entred 
into  the  Heart  of  Man  to  conceive ;  nor  indeed  hath  God,  him- 
felf  revealed  but  a  very  fmall  Part  of  the  Things  he  hath  pre- 
pared, in  the  future  World,  for  them  that  love  him.  It  doth  not 
yet  appear  ivbat  "xe  fl'>all  be  ;  the  Glory  of  that  State  is  yet  a 
great  Secret  to  us;  i^ohnnl2.  We  know  much  better  what 
it  is  not,  than  what  it  is;  We  can  define  khQH  by  Negatives. 
Abfence  from  the  Weakneffes,  Sins,  and  Sorrows  of  this  Life, 
is  our  beft  and  largefb  Account  of  it,  whether  we  fpeak  of 
the  feparate  Heaven^  or  the  Heaven  of  the  Refurre6lion. 

I'he  Vail  of  Flelli  and  Blood  divides  us  from  the  H^orld  of 
Spirits ;  we  know  not  the  Manner  of  their  Life,  in  the  State 
cf  Separation ;  we  are  at  an  utter  Lofs  as  to  their  Stations  and 
Refidences ;  what  relation  they  bear  to  any  Part  of  this  ma- 
terial Creation  ;  whether  they  dwell  in  thin  airy  Vehicles, 
and  are  Inhabitants  of  fome  flarry  World,  or  planetary  Re- 
gions ;  or  whether  they  fubfift  in  their  pure  intelleftual  Na- 
ture, and  have  nothing  to  do  wich  any  Thing  corporeal,  till 

their 


Serm.  IX.  of  a  Christian.  151 

their  Dull  be  recalled  to  Life.  We  are  unacquainted  with 
the  Laws  by  which  they  are  governed,  and  the  Methods  of 
their  Converfe  :  We  know  licclc  of  the  Bufinefres  they  are 
employed  in,  thofe  glorious  Services  for  their  God  and  their 
Saviour,  in  which  they  are  favoured  with  afliftant  Angels; 
and  little  are  we  acquainted  with  their  Joys,  which  are  un- 
fpeakable,  and  full  of  Glory.  The  very  Language  of  that  World 
is  neither  to  be  fpoken,  nor  underflood  by  us ;  St.  Paul  heard 
fame  of  the  Words  of  it,  and  had  a  faint  Glimpfe  of  the  Senfe 
of  them  ,•  but  he  could  not  repeat  them  again  to  mortal  Ears ; 
nor  had  he  Power,  nor  Leave,  to  tell  us  the  Meaning  of  them, 
2  Cor.  xii.  4.  For,  -lohcthcr  he  ivas  in  the  Body,  at  that  Time, 
or  out  of  the  Body,  he  himfelf  was  not  able  to  determine. 

And  as  for  the  Heaven  of  the  Refurrcction  ;  what  Sort  of 
Bodies  ihall  be  raifed  from  the  Dud,  for  perfect  Spirits  to 
dwell  in,  is  as  great  a  Secret.  J  Spiritual  Body  is  a  Myllery 
to  the  wifeft  Divines  and  Philofophers ;  where  our  Habitation 
fhall  be,  and  what  our  fpecial  Employment  throu.2;h  the  end- 
lefs  Ages  of  Immortality,  are  among  the  hidden  Unfcarcha- 
bles.  The  mod  that  we  know,  is,  that  we  fliall  be  made  like 
to  Cbrijl,  and  we  fhall  be  ^johere  he  is,  to  behold  bis  Glory ;  i 
John  iii.  2  and  John  xvii.  24. 

If  the  eternal  Life  of  the  Saints  befo  m'j:h  aSecret  at  pre- 
fent,  we  may  draw  thefe  two  or  three  Inferences  from  it. 

Ifl  Inference,  //ocu  necefjary  is  it  for  a  Chrijlian  to  keep  Faith 
au^ake  and  lively ,  that  he  may  maintain  his  Jcq'mintance  'u:ith  the 
fpiritual  and  iinfeen  fVorld!  *Tis  Faith  that  converfes  with  In- 
vifibles,*  Faith  is  theSubjtance  of  Things  hoped  for,  and  the  Evi- 
dence of  Things  not  feen,  Heb.  xi.  i.  'Tis  Faith  that  deals  in 
hidden  Traffick,  and  grows  rich  in  Treafures  that  are  out  of 
Sight.  'Tis  by  Faith  in  the  Son  of  God,  v:e  live  this  fpiritual 
Life,  by  Faith  in  an  abfenc  Saviour ;  Gal.  ii.  20.  IVhovi  having 
not  feen,  voe  love  ;  and  tho"  ^li^e  fee  him  not,  yet  believing,  cv^ 
rejoice;  i  Pet.  i.  8. 

Let  the  Chriftian^  therefore,  maintain  a  holy  Jealoufy,  left 
too  much  Converfe  with  the  Things  of  Senfe,  dull  the  Eye 
of  his  Faith,  or  weaken  the  Hand  of  it.  Let  him  put  his 
Faith  into  perpetual  Exercife,  that  he  may'liVe  within  the 
View  of  thofe  Glories  that  are  hidden  from  Senfe  ;  that  he 
may  keep  his  Hold  of  eternal  Life  ;  that  he  may  fupporc  his 
Hopes,  and  fecure  his  Joys.  Until  we  can  live  h'^  Sight,  lee 
us  ^j:alk  by  Faitb,  2  Cor.  v.  7, 

L  4  Though 


J2 


152  *  The   Hidden  Life  Vol.  L 

Though  the  Life  of  Heaven  be  hidden,  yet  fo  much  of  it 
is  revealed,  as  to  give  Faith  leave  to  lay  hold  of  it,-  and  yet 
not  fo  much,  as  to  make  the  Hand  of  Faith  needlefs. 
'Tis  brought  down  by  our  Lord  Jefus  Chrijl  in  the  Gofpej, 
within  the  View  of  Faith,  that  we  might  live  in  Expectation 
of  ir,  and  be  animated  to  the  glorious  Purfuit ;  but  'tis  not 
brought  within  the  Reach  of  Senfe,  for  we  are  now  in  a 
State  of  Trial ;  and  this  is  not  the  proper  Time  nor  Place 
for  Sight  and  Enjoyment. 

lid  Inference.  How  little  is  Death  to  he  dreaded  hy  a  Believer^ 
fince  it  will  bring  the  Soul  to  the  full  PoJJeJJion  of  its  hidden  Life 
in  Heaven  I  'Tis  a  dark  Valley  that  divides  between  this 
World  and  the  next  ;  but 'tis  all  a  Region  of  Light  and  Blef- 
fednefs  beyond  it.  We  are  now  Borderers  on  the  eternal 
World,  and  we  know  but  little  of  that  invifible  Country. 
Approaching  Death  opens  the  Gates  to  us,  and  begins  to  give 
our  holy  Curiofity  fomefecret  Satisfaftion ;  and  yet  how  we 
fhrink  backward  when  that  glorious  unknown  City  is  opening 
upon  us  /  and  are  ready  to  beg  and  pray  that  the  Gates  might 
be  clofed  again  :  "  O  /  for  a  little  more  Time,  a  little  longer 
"  Continuance  in  this  lower  vijible  World  f  This  is  the  Lan- 
*^  guage  of  the  fearful  BeUever  :  But 'tis  better  to  have  our 
*'  Chriftian  Courage  wrought  up  to  a  divineHeight,and  to  fay, 
"  Open,  ye  everlajiing  Gates,  and  he  ye  lift  up,  O  ye  immortal 
^'  Doors y  that  we  may  enter  into  the  Place  where  the  King 
"  of  Glory  is." 

There  Ihall  we  fee  God,  the  great  Unknown,  and  rejoice 
in  his  overflowing  Love.  We  fliall  fee  him  not  as  we  do  on 
Earth,  darkly y  through  the  Glafs  of  Ordinances  ,*  but  inferior 
Spirits  fhall  converfe  with  the  fupreme  Spirit,  as  Bodies  do 
with  Bodies  ;  that  is.  Face  to  Face,  i  Cor.  xiii. 

There  iliall  we  behold  Chrift  our  Lord  in  the  Dignity 
of  his  Character  as  Mediator,  in  the  Glory  of  his  King- 
dom, and  the  All-fuHiciency  of  his  Godhead  ;  and  we 
fhall  be  for  ever  with  him.  There  (liall  we  fee  Millions  of 
blefled  Spirits,  who  have  lived  the  fame  hidden  Life  as  we 
do,  and  pafled  thro'  this  Vale  of  Tears,  with  the  fame  at- 
tending Difficulties  and  Sorrows,  and  by  the  fame  divine 
Afliflances.  They  were  unknown,  and  covered  with  Dufl 
as  we  are,  while  they  dwelt  in  Flefh,  but  they  appear  all- 
glorious  and  well-known  in  the  World  of  Spirits,  and  exult 
in  open  and  immortal  Light :  We  fliall  fee  them,  and  we 

IhalJ 


I! 


Serm.  IX.  of  a  Christian.  153 

(liall  triumph  with  them  in  that  Day  ;  we  fliall  learn  their 
Language,  and  taflc  their  Joys  ;  We  lliall  be  Partakers  of 
the  lame  (rlory,  which  Chrijl  owr  Lz/^dilRifes  all  around  him, 
on  the  blefTed  Inhabitants  of  that  intelledual  World. 

Hid  Inference.  Horn  glorious  is  the  Difference  between  the 
tivo  Parts  cf  the  Cbrijlians  Life,  (viz.)  the  fpiritual  Life  on 
Earthy  and  the  rerfetl:ion  of  eternal  Life  in  Heaven  ;  when  all 
that  is  now  hidden  jhall  be  revealed  before  Men  ard  yJngels  I 

Come  now,  and  let  us  take  Occafion  from  this  Difcourfe, 
to  let  loofe  our  Meditations  one  Stage  beyond  Death  and 
the  feparate  State  ,*  even  to  the  Morning  of  the  Rcfurre^ion, 
and  the  full  and  public  Jffembly  of  all  the  Saints.  O  what  an 
illuflrious  Appearance  !  What  a  numerous  and  noble  Army 
of  new  Creatures  !  Creatures  that  were  hidden  in  this  World 
among  the  common  Herd  of  Mankind,  and  their  Bodies /;/rf- 
den  in  the  Grave,  and  mingled  with  common  Duft,  rifing  all 
at  once,  at  the  Sound  of  a  Trumpet,  into  public  Light  and 
Glory  ,*  the  fame  Perfons,  indeed,  that  once  inhabited  Mor- 
tality, but  in  far  different  Equipage  and  Array. 

The  Chri[lian,on  Earth,  is  like  the  rough  Diamond  among 
the  common  Pebbles  of  the  Shore  ,*  in  the  Refurredtion-day 
the  Diamond  is  cut  and  poliflied,  and  fet  in  a  Tablet  of  Gold. 
All  that  inward  Worth  and  Luftre  of  Holinefs  and  Grace, 
which  are  now  hidden,  fliall  be  then  vifible  and  publick  be- 
fore the  Eyes  of  the  whole  Creation.  Then  the  Saints  fliall 
be  known  by  their  fliining,  in  the  Day  when  the  Lord  make  sup 
bis  Jewels y  Mai.  iii.  17. 

When  the  Spirits  of  the  Jufl  made  perfect  in  all  the  Beauties 
of  Holinefs,  fliall  return  to  their  former  Manfions,  and  be- 
come Men  again  ;  when  their  Bodies  are  r^//^^  from  the  Duft, 
in  the  Likenef  of  the  Body  of  our  blefled  Lord,  how  iliall  all 
the  Saints  fhine  in  the  Kingdom  of  their  Father^  tho'  in  the  King- 
doms of  this  World  they  were  obfcure  and  undiftinguiflied ! 
They  fhall  appear,  in  that  Day,  as  the  Meridian  Sun  break- 
ing from  a  long  and  dark  Eclipfe;  and  the  Sun  is  too  bright 
a  Being  to  be  unknown  ;  Matt.  xiii.  43. 

What  is  there  in  a  poor  Saint  here,  that  difcovers  whathe 
lliall  be  hereafter  ?  How  mean  his  Appearance  now  !  How 
magnificent  in  that  Day  !  What  was  therein  Lazarus  on  the 
Dunghill,  when  the  Dogs  licked  his  Sores y  that  could  lead  us  to 
any  Thought  what  he  fliould  be  in  the  Bofom  of  Abraham  ? 
What  is  there  in  the  Martyrs  and  Confeflbrs,  defcribed  in 
the  nth  oi Hebrews-^  thofe  holy Mqu^ with thsir  Sheep- Skins y 

and 


i 


154.  l^he  HiDDJLN  Life  Vol.  I. 

and  their  Goat-Skins  upon  them,  o^andring  in  Deferts^  and  hid- 
den in  Dens  and  Caves  of  the  Earth  ?  What  was  there  in 
thefe  poor  and  miferabi?  Spe6tacles  that  looks  like  a  Saint 
in  Glory  '^  or  that  could  give  us  any  Intimation  what  they 
lliall  be  in  the  great  Rifing-Day  ? 

Kou)  ""Joe  are  the  Sons  of  Gody  but  it  does  not  appear  "what  zve 
jhall  be-y  i  Joh.  iii.  i,  2.  We  can  lliew  no  Pattern  of  it  here 
below.  Shall  we  go  to  the  Palaces  of  Eafiern  Princes,  and 
borrow  their  Crowns  and  fparkling  Attire,  to  fliew  how  the 
Saints  are 'dred  inHeave'n5^  Shall  we  take  theMarble  Pillars, 
their  Roofs  of  Cedar,  their  coftly  Furniture  of  Purple  and 
Gold,  to  defcribe  the  Manfions  of  Immortality  "?  Shall  we 
attend  the  Chariot  of  \omt  Roman  General,  with  all  the  En- 
figns  of  Vidory,  le:iding  on  his  Legions  to  Triumph,  and 
fetch  Robes  of  Honour,  and  Branches  of  Palm,  to  defcribe 
that  triumphant  Army  of  Chriflian  Conquerors?  The  Scrip- 
ture makes  ufe  of  thcfe  Refemblances,  indeed,  in  great  Con- 
defcenfion,  to  reprefcnt  the  Glories  of  that  Day,  becaufe  they 
are  the  brighted  Things  we  know  on  Earth."  But  they  fink 
as  far  below  the  Splendors  of  the  Refurreftion,  as  Earth  is 
below  Heaven,  or  Time  is  fhorter  than  Eternity. 

What  is  all  the  dead  Luftre  of  Metals,  and  Silks,  and  fliin- 
ing  Stones,  to  the  living  Rays  of  Divine  Grace  fpringing  up, 
and  (liooting  into  full  Glory  ?    Faith  into  Sight,  Hope  into 
Enjoyment,  Patience  into  Joy  and  Victory,  and  Love  into 
its  own  Perfe6lion  "?    Then  all  the  hidden  Virtues  and  Graces 
of  the  Saints  (liall  appear  like  the  Stars  at  Midnight,  in  an 
unclouded  Sky.     Then  iliall  it  be  made  known  to  all  the 
World,  thefe  were  the  Men  that  wept  and  prayed  in  fecrer; 
it  iliall  be  publiilied  then  in  the  great  AfTembly,  thefe  were 
the  Perfons  who  wreftled  hard  with  their  fecret  Sins,  that 
fought  the  Face  of  God,  and  his  Strength,  in  their  private 
Chambers,  and' they  are  made  more  than  O-vcrcomers,  through 
hint  that  hath  loved  them.  The  poor  trembling  Chriftian  who 
lived  this  hidden  and  divine  Life,  but  fcarce  knew  it  himfelf, 
nor  durd  appear  among  the  Churches  on  Earth,  fliali  lift  up 
his  Head,  and  rejoice  amidft  the  Chtirch  triumphant  ,•    and 
the  hidden  Seed  of  Grace,  that  was  water'd  with  fo  many 
fecret  Tears,  fhall  fpring  up  into  a  rich  and  illuftrious  Har- 
veflJ     This  is  the  Day  v/hich  iliall  bring  to  Light  a  choufand 
Works  of  hidden  Piety,  for  the  eternal  Honour  of  C/;r?/?and 
the  Saints  ;    as  well  as  the  hidden  Things  of  Darknejsy  to  the 
Sinner's  everlailing  Confufion,  Mat.  x^v.  and  i  Cor.  iv.  5. 

Thus 


Scrm.   I\.  of  a   Chris  tiak.  155 

Tluis  the  Spiritual  JJfc  of  Chriflians,  whichwas  concealed 
in  this  World,  Ihall  appear  in  the  other  in  full  Brii^htnefs  ; 
and  they  themfelvcs  Ihall  be  amazed  to  fee  what  Divine  Ho- 
nours Jefiis  the  Judge  ihall  call  upon  their  poor  fecret  Ser- 
vices and  Sufferings. 

But  in  what  lupreine  Glory  fliall  their  Life  difplay  itfelf, 
when  both  Parts  of  the  human  Compound  are  rejoined  after 
fo  long  a  Separation  !  This  is  Life  eternal  indeed,  and  Joy 
nnfpeakable.  I  low  glorioufly  fliall  the  Perfe6lions  and  Ho- 
nours, both  of  Body  and  Mind,  unfold  themfelves,  and  rife 
far  above  all  thac  t'hey  heard,  or  faw,  or  could  conceive  ! 
Each  of  them  furprized,  like  the  Queenof  iS/;fZ?^  in  theCourc 
of  SolojJion,  Ihall  confefs,  with  thankful  Aftonifliment  and  Joy, 
that  not  one  haf  of  it  ^as  told  them^Qven  in  the  Word  of  God. 
"  And  was  this  the  Crown,  fhall  the  Chriftian  fay,  forwhicli 
"  I  fought  on  Earth  at  fo  poor  and  feeble  a  Rate  ?  And 
*^  ^'as  this  the  Prize  for  which  I  ran,  with  a  Pace  fo  flow 
'^  and  lazy  ?  And  were  thefe  the  Glories  which  I  fought 
*'  with  fo  cold  and  indifferent  a  Zeal  in  yonder  World  ?  O 
*^  fhameful  indifference  !  O  furprizing  Glories  !  O  undefer- 
''  ved  Prize  and  Crown  !  Had  I  imagined  how  bright  the 
'^  Blefllng  was,  which  lay  hidden  in  the  Promife,  furely  all 
*'  my  Powers  had  been  animated  to  a  warmer  Purfuit.  Could 
^'  I  have  feen  what  I  ought  to  have  believed  ;  had  1  but 
"  taken  in  all  that  was  told  me  concerning  this  glorious  and 
''  eternal  Life,  furely  I  would  have  ventured  through  many 
^«  Deaths  tofecurethePofreirionof  it.  O  guilty  Negligence^! 
'^  and  criminal  Unbelief !  But  thy  fovereign  Mercy,  O  my 
"  God,  has  pardoned  both,  and  made  me  Poffefforof  thefair 
"  Inheritance.  Behold,  I  bow  at  thy  Feet  for  ever,  and  a- 
"  dore  the  Riches  of  overflowing  Grace."    Jmen, 


*^*^*  ************************* 


SERMON 


1^6  The  Hidden  Life  Vol.  I. 


SERMON     X. 

The  Hidden  Life  of  a  Chriftian. 

Col.  iii.  3. 

Te  are  dead^  and  your  Life  is  bid  with  Chrift  /';;  God, 

Tihe  Second  Part. 

^rr^IS  to  the  Chriftian  Converts  who  were  at  Colojfe^  that  the 
J[  Apoftle  addrefles  himfelf,  in  this  ftrange  Language  : 
Te  aredead^  and  yet  I  tell  you  where  your  Life  is.  This 
Divine  Writer  delights  fometimes  to  furprize  his  Readers,  by 
joining  fuch  Oppofites,  and  uniting  fuch  diftant  Extremes.  But 
can  a  dead  Perfon  have  any  Life  in  him  }  Yes,  and  a  noble  one 
too,  Te  are  dead  to  the  World,  and  dead  to  Sin,  but  ye  have  a 
Life  of  another  Kind  than  that  which  belongs  to  the  Sinners  of 
this  World  :  Your  Life  is  fpiritual  and  holy  ;  theirs  is  finful, 
and  engaged  in  the  Works  of  theFlefh  :  Your  Life  is  heavenly, 
and  feeks  the  Thi^igs  which  are  above  •,  theirs  is  derived  from 
the  Earth,  and  grovels  in  the  Duft  :  Your  Life  is  everlafting, 
for  your  Souls  fhall  live  for  ever  in  a  glorious  State,  and  your 
Bodies  fhall  be  raifed  from  Death  into  equal  Immortality,  and 
a  Partnerfhip  of  the  fame  Glory  ;  but  their  bed  Life  is  only  a 
temporal  one,  and  when  that  is  at  an  End,  all  their  Joys,  and 
their  Hopes  are  for  ever  at  an  End  too,  and  their  eternal  Sor- 
rows begin. 

But  this  Life  of  a  Chriftian  is  a  hidden  Life.  That  was  tl  e 
firft  Do^frine  I  raifed  from  the  Text.  Both  the  Operations  and 
the  Springs  of  it  are  a  Secret  to  the  World,  and  the  future  \ 
Glories  of  it  (when  it  is  moft  properly  called  eternal  Life)  are  Jjj 
flill  a  greater  Secret,  and  much  more  unknown  :  Yet,  faith  the  II 
Apoflk,  I  can  acquaint  you  where  the  Springs  of  it  lye,  and 
whence  all  the  future  Glories  of  it  are  to  be  derived  •,  they  are 
hidden  in  God,  zvith  our  Lord  Jefus  Chrift.  Now  by  giving  fo 
fliort  a  Hint,  in  a  Word  or  two,  where  this  eur  Life  is  hid.,  he 
has  faid  fomething  greater,  and  brighter,  and  more  fublime, 
concerning  it,  than  if  he  had  fnewn  us,  from  a  high  Mountain, 

at 


Serm.  X.  of  a    Christia\'.  i<;y 

at  Noon-day,  all  the  Kingdoms  of  this  World,  with  all  the 
dazling  Glories  of  them,  and  then  pointed  downward,  There 
your  Life  is. 

Let  this  therefore  be  the  Second  Do^rinc^  and  the  Subicft 
of  our  prefent  Meditations,  that  the  Life  of  a  Chrijiian  is  hid- 
den voith  Chrijt  in  God.  'Tis  hidden  in  God,  as  the  firfl  ori- 
ginal and  eternal  Spring  of  it,  andentrufted  with  Chrifl;  as  a 
faithful  Mediator  ,•  'cis  hid  in  God,  where  our  Lord  Jefus 
Chrifl  is,  and  he  is  appointed  to  take  care  of  it  for  us ;  for  he 
alfo  is  called  our  Life,  ^.  4. 

The  Method  I  (hall  take  for  the  Improvement  of  thi.«^ 
Truth,  is,  to  explain  thefe  Words  of  the  Apoflle  more  ai 
large,  and  then  deduce  fome  Inferences  from  them. 

ThQfirfi  Enquiry  will  arife.  In  what  Refpedl  the  Chriftian's 
Life  is  faid  to  be  hidden  in  God  ?  and.  Secondly^  What  is  meant 
by  its  being  hidden  with  Chrifl  ? 

I.  Firfl,  In  what  Refpe^  is  thei.Life  of  a  Chriflian  faid  to  he 
hidden  in  God  ? 

The  Word  GOD  is  taken  in  Scripture,  either  in  general 
for  the  Divine  Nature,  which  is  the  fame  in  the  Father,  Son, 
and  Holy  Spirit ;  or  in  particular,  for  the  Pcrfon  of  the  Father, 
And  I  do  not  fee  any  abfolute  Neceility  to  determine,  pre- 
cifely,  which  was  the  Meaning  of  the  Apoflle  in  this  Place^ 
The  three  Particulars  by  which  I  Ihall  endeavour  to  explain 
it,  will  include  both.  The  Life  of  a  Chriflian  is  hidden  in 
God  ;  that  is,  in  the  All-fiifficiency  of  the  Divine  Nature,. 
in  the  Purpofe  of  the  Divine  fFill,  and  in  the  fecret  Engage ^ 
ments  of  the  Father  to  bis  Son  Jefus  Chrifl,  in  the  Covenant 
of  Redemption. 

I.  The  Chriflian' s  Life  is  hidden  in  the  Jllfufficiency  of  the 
Divine  Nature.  And  there  are  immenfe  Stores  of  Life,  of 
every  Kind,  hidden  in  God,  in  this  Senfe.  This  whole 
World  of  Beings,  that  have,  and  have  not  Souls,  with  all  the 
infinite  Varieties  of  the  Life  of  Plants,  Animals,  and  Angels, 
were  hidden  in  this  fruitful  and  inexhauflable  Fund  of  the 
Divine  All-fufficiency,  before  God  began  to  create  a  World. 
All  Things  were  hidden  in  God  ;  for  of  him  are  all  Thing: <i 
znd  from  him  all  Things  proceeded,  Rom.  xi.  36.  Now  this 
Aii-f{fficiency  of  God  confiflsin  thofe  Powers  and  Perfedlions 
whereby  he  is  able  to  do  all  Things  for  his  Creatures,  and 
ready  to  do  all  for  his  Saints ;  thefe  are  mofl  eminently  bis 
fVifdom^  his  Almightinefsy  and  his  Goodnefs, 

There 


158  The  Hidden  Life  Vol.  1. 

There  are  unconceivable  Riches  of  Goodnefs  and  Grace  in 
God,  which  are  employed  in  furnifliing  out  Life  for  all  his 
Saints  ;  and  all  the  unknown  Preparations  of  future  Glory, 
are  the  Effedls  of  his  Grace.  Eph.  ii.  4.  God  ^ho  is  rich  in 
Mercy ^  for  bis  great  Love  wherewith  he  loved  us,  when  we  were 
dead  in  Sins,  hath  quickened  lis  together  with  Chrijl ;  and  he  did 
it  for  this  Purpofe,  that  in  the  Ages  to  come,  he  might  fhew  the 
exceeding  Riches  of  his  Grace,  in  his  Kindnefs  towards  us  thro* 
Chrijl  JefuSy  ver.  7.  Not  all  the  Goodnefs  that  appears  in 
the  rich  Provifion  he  hath  made  for  aU  the  natural  World 
of  Creatures,  nor  all  the  overflowing  Bounties  of  his  Provi- 
dence, fince  the  firfl;  Creation,  are  equal  to  thofe  unfearchable 
Treafures  of  Mercy  and  Goodnefs,  which  he  hath  employed 
for  the  fpiritual  Welfare,  and  eternal  Life  and  Happinefs,  of 
his  own  chofen  Children :  and  in  the  Secret  of  his  Grace  were 
all  the  Blellings  of  his  Covenant  hidden  from  Eternity. 

The  Divine  Wifdom  is  another  Part  of  his  All-Jiifficience. 
There  are  in  God  infinite  Varieties  of  Thought  and  Counfel, 
Riches  of  Knowledge,  and  Wifdom  unfearchable  ;  and  he 
hath  made  thefe  abound  in  his  New  Creation,  as  well  as  in 
the  Old  ;  in  the  f!jpernatural,  as  well  as  in  the  natural  World. 
Eph.  i.  8.  He  hath  abounded  towards  us  Sinners^  in  this  Work 
of  Salvation,  f;2  all  Wifdom  and  Prudence.  What  furprizing 
Wifdom  appears  in  the  vital  Powers  of  an  -Animal,  even  in 
the  Life  of  Brutes  that  perifli  ?  What  glo!*i6us  Contrivance, 
and  divine  Skill,  to  animate  Clay,  and  mkke  a  Fly,  a  Dog,  or 
a  Lion  of  it  ?  What  fublime  Advances  of  Wifdom  to  create 
a  living Man^  and  join  thefe  twodiflindl  Extremes,  Flefh  an'i 
Spirit,  in  fuchavital  Union,  that  has  puzzled  the  Philofophers 
of  all  Ages,  and  conflrained  fome  of  them  to  confefs  and  a- 
dore  a  God  ?  And  what  a  fuperior  Work  of  Divinity  h  it, 
£0  turn  a  dead  Sinner  into  a  living  Sairt^  here  on  Earth  ? 
and  then  to  adorn  a  Heaven,  with  all  its  proper  Furniture, 
for  the  eternal  Life  and  Habitation  of  his  Sons  and  his  Daugh- 
ters ?  What  divine  Skill  is  required  here  ?  What  immenfe 
Profufion  of  Wifdom,  to  form  Bodies  of  Immortality  and 
Glory,  for  ev^ery  Saint,  out  of  the  Dufl  of  the  Grave,  and 
the  Aflies  of  martyr'd  Chriftians  1  Our  Spiritual  and  our 
Eternal  Life  are  hid  in  the  Wifdom  of  God. 

The  Power  of  God  is  his  All-fufficience  too.  The  Power  that 
quickens  and  raifes  a  Soul  to  this  Divine  Life  nlufi:  be  Al- 
mighty ,*  Eph.  i.  19,  20.  'Tis  the  fame  exceeding  Greatnefs 
of  his  Poller  that  works  in  wx  who  bJ^lievCy  which  wrought  in  our 

Lord 


Serin.  X.  of  a  Chki^jhan.  f^y 

Lord  Jefus  Cbrijt,  ivbcn  he  raijcdhiw.  from  tic  Doad,  andjclbitn 
at  his  oivn  lilgkt  J/and  in  hewjcniy  Places,  "i'ls  the  fanic  pow- 
erful Word  that  commanded  the  Light  to  jhtne  nut  of  Darkucf, 
th^z  /Jjone  ivAo  our  Hearts^  when  he  vvroiighc  the  Kiiowlcdf^c  hf 
Chrijt  chere;  zCor.  iv.  6.  and  vvlien  he  coiiiiuaruled  iis,wl!;> 
lay  among  the  Dead,  to  avoakc^  and  arifc,  and  li-ic.  Was  >: 
nor  a  noble  Inllance  of"  Power,  to  fpread  abroad  chcfe  I  lea- 
vens of  unknown  Circumference,  with  all  the  rolling  Worlds 
of  Light  in  them,  the  Planets  and  the  Stars  ?  And  ilie  fame 
Hand  is  mighty  enough  (if  thefe  were  not  fufncien!;)  to  build 
a  brighter  Heaven,  fit  for  the  Saints  to  live  in  during  all  their 
Immortality,  and  to  furnilhthem  with  vital  Powers  that  fliail 
be  incorruptible  and  everlafling. 

l^hus  the  Life  of  the  Saints  is  hidden  in  the  Almightinef  of 
God,  as  well  as  in  his  IVifdom  :iX]d  Goodnefs.  Thus  it  is  con- 
tained in  ihQ  /J  11- fufficience  of  the  Divine  Nature y^nd  each  Pare 
of  it  is  ready  to  be  produced  into  A6t,  in  every  proper  Seafon. 

2.  The  Life  of  a  Chrijlian  is  hidden  in  the  Purpofcs  of  the 
divine  Will  And  in  this  Senfe,  the  whole  Gofpel,  with  all 
its  wondrous  Glories  and  Myfleries,  is  faid  to  be  hid  in  God, 
Eph.  iii.  9.  When  St.  Paul  preached  among  the  Gentiles  the 
unfearchable  Riches  of  Cbrijly  he  made  all  Men  fee  fomething  of 
that  MyJIcry,  mohich  from  the  Beginning  of  the  World  had  been 
hid  in  God,  And  if  this  be  compared  with  Eph.  i.  9.  we  fliali 
find  that  this  Myflery  of  the  Will,  or  Good  Pleafure  of  God, 
was  that  which  he  eternally  purpofed  in  himfelf. 

There  is  not  one  dead  Sinner  is  awakened,  and  called  into 
this  divine  and  fpiritual  Life  here,  or  thatfliall  ever  be  poflef- 
fed  of  Z{/(?er^r«^/ hereafter,  but  it  was  contained  in  the  eter- 
nal fecrec  Purpofe,  and  merciful  Defign  of  God,  before  the 
World  began.  For  'tis  a  very  mean  Conceit,  and  a  difgrace- 
ful  Opinion  concerning  the  great  God,  to  imagine  that  he 
Ihould  exert  his  Power  to  work  Life  in  Souls,  here  in  Time^ 
by  any  newPurpofes,  or  fudden  Defjgns,(occafioned  by  any 
Works  or  Merit  of  theirs)  which  he  had  not  formed  and  de- 
creed in  himfelf,  long  before  he  made  Man.  This  Doftrine 
would  reprefent  God  as  a  mutable  Being  ;  but  we  know  that 
he  is  unchangeable.  There  is  nothing  new  in  God  ,*  and  his 
Lnmutability  is  that  .Perfe6lion  of  his  Nature  which  fecures 
the  Performance  of  this  divine  Purpofe,  and  the  Life  of  every 
Chriftian. 

3.  I  might  add,  in  the  third  Place,  that  th^  Life  of  a  Chriflian 
is  hidden  inths  unknown  Engagements  of  the  Father  to  his  Son 

Jefus 


j6u'  The  Hidden  Life  Vol.  I. 

Jefus  Chrill  the  Mediator.  That  facred  and  divine  Tranl ac- 
tion betwixt  the  Father  and  the  Son,  is  often  intimated  in 
the  holy  Scriptures,  and  fome  of  the  Promifes  of  that  Cove- 
r.anr  are  there  reprefented,  Pfahn  Ixxxix.  19,  &c.  I  have  laid 
Help  upon  om  that  is  mighty ;  My  Mercy  unll  I  keep  for  him  for 
ever^  and  my  Covenant  jhalljlandfafi  with  him  :  His  Seed  will 
I  jnake  to  endure  for  ever,  and  his  Throne  as  the  D'ays  of  Heaven ; 
>l^  28,  29,  36,  &c.  Then  when  the  Covenant  of  Peace  was  be- 
t'vceen  them  both,  as 'tis  exprefled  in  Zechariah  vi.  13.  then  did 
r.he  Father  promife  that  he  Ihould  have  a  Seed  to  ferve  him, 
Pfal.  xxii.  30.  and  this  muft  be  a  living Seed^^nd  they  muftbe 
raifed  up  from  among  dead  Sinners,  and  they  fliall  be  made 
living  Saints  in  the  World  of  Grace,  and  in  the  World  of  Glory. 

INIany  of  thefe  Promifes  are  tranfcribed,  as  it  were,  into  the 
Covenant  of  Grace,  and  they  are  written  down  in  Scripture 
for  our  prefent  Confolation  and  Hope;  and  many  others  are, 
doubtlefs,  concealed  from  all  but  fefus  the  Mediator  ;  they 
are  hidden  from  Men  and  Angels,  and  referved  to  be  known. 
by  furprizing  Accomp]i(liment,in  the  future  bright  Ages,  be- 
yond the  Date  of  Time,  and  to  entertain  the  long  Succef- 
lions  of  our  Eternity. 

'^  Now  the  Truth  and  Faithfulnefs  of  God  are  thofe  Attributes 
of  his  Nature  which  fecure  this  Covenant,  and  all  the  divine 
Engagements  of  it  :  both  thofe  which  are  revealed  to  the 
Children  of  Men,  and  thofe  that  are  known  only  to  the  Son 
and  the  Father;  But  it  is  fufficiently  evident,  that  all  the  De- 
grees and  Powers  of  the  fpiritual  and  eternal  Life  of  the  Sain  rs, 
with  all  the  Graces,  Glories  and  Bleffings  chat  (liall  ever  at- 
tend them,  are  hidden  and  laid  up  in  thefe  facred  Engage- 
ments and  Promifes. 

II.  This  leads  me  to  the  Second  Enquiry ;  and  that  is  JVha> 
is  meant  by  thefe  Words y  W^ith  Chrifl,  in  my  Text  ?  and  hoi^: 
the  Chriftian  Life  i:  hid  with  Chrifl? 

If  I  would  branch  this  into  three  Particulars  alfo,  I  Ihoi^ld 
cxprefs  them  thus  ; 

I .  Our  Life  is  hidden  with  Chriil,  as  he  is  the  great  Treafurer 
and  Difpenfer  of  all  divine  Benefits  to  the  Children  of  Men,  This 
is  the  high  Office  to  which  the  Father  hath  appointed  him; 
and  this  is  the  Chara6ter  that  he  fuftains;  and  he  is  abundantly 
ilirnilhed  for  the  Execution  of  this  great  Trud.  In  this  Senfe, 
all  the  Stores  of  Life  and  Blefling,  that  ever  fliall  be  beflowed 
on  the  finful  Race  oi  Adam,  are  laid  up  in  the  Hands  of  Chrijl^ 
the  Son  of  God.     It  hathpkafed  the  Father  that  in  him  allFul- 


Serm.  X.  of  a  Christian.  i6l 

nejs  jhoiild  dwell,  Colof.  i.  19.  And  he  was  full  of  Grace  and 
Truthy  that  of  bis  Fuhicfs  ive  might  receive  Grace  for  Grace, 
Joh.  i.  14,  1(5.  That  is,  a  \^aricty  of  Graces  and  Blelfings  an- 
fwerable  to  that  rich  Variety,  with  which  our  Lord  Jcfur 
Chrijt^  the  High-Treafurer  of  Heaven,  was  furnilhed  from 
the  Hands  of  the  I'^ather.  And  to  this  Purpofe,  perhaps,  John 
V.  26.  may  be  interpreted,  compared  with  f,  21.  As  the  Fa- 
ther hath  Life  in  hitnfelf,  fo  bath  he  given  to  the  Son  to  have  Life 
in  bimfelf-y  that  as  the  Father  raifeth  up  the  Dead,  and  quickeneth 
them,  even  fo  the  Son  may  quicken  whom  he  will. 

The  blejjed  Spirit  itfelf,  as  it  is  the  great  Promife  of  the 
N^w  Teflament,  and  the  glorious  Gift  of  God  to  Men,  was 
communicated  to  the  Son,  and  by  him  bellowed  upon  us  ; 
for  he  went  to  Heaven  to  receive  the  Promife  of  the  Spirit  from 
the  Father,  2ind  he  jhed  it  forth  upon  the  Apoftles  and  the  Be- 
lievers; ^t'^jii.  33.  'Tis  this  Spirit  who  gave  miraculous  Gifts 
to  them  heretofore,  that  is  the  immediate  Principle,  or  Work- 
er, of  divine  Life  in  dead  Souls  now  :  And  'tis  by  this  fame 
Spirit,  that  he  [hall  raife  our  dead  Bodies  from  the  Grave,  Rom. 
viii.  II.  He  is  the  Spring  of  our  fpiritual  and  eternal  Life ; 
and  he  is  difpenfed  to  us  from  the  Father,  by  the  Hands  of 
the  Son. 

And  here  'tis  proper  to  take  Notice  of  the  fpecial  Manner 
wherein  the  Lord  ^fefiis  Chrifl  is  the  Treafurer,  or  Keeper  of 
Life,  and  all  divine  Benefits,  for  the  Saints,  and  becomes  the 
Difpenfer  thereof  to  his  People  :  He  is  ordained  to  fland  in 
the  Relation  of  a  Head  to  them,  and  they  are  his  Body,  his 
Members.  Thus  our  Life  is  hidden  with  Chrifi,  as  he  is  the 
vital  Hem  of  all  his  Saints.  Their  Life  is  hid  with  Chrifl,  as 
the  Spirits  and  Springs  of  Life,'  for  all  the  Members  in  the 
natural  Body  are  faid  to  be  contained  in  the  Head.  Cbrifi 
is  the  Head  of  his  own  myllical  Body,  Ephef.  iv,  14,  16.  from 
whom  the  whole  Body,  fitly  joined  together,  maketh  Increafe  to 
its  own  Edification :  'Tis  the  fame  vital  Spirit  that  runs  thro' 
Head  and  Members.  He  that  is  joined  to  the  Lord,  is  one  Spirit ; 
I  Cor.  vi.  17.  and  therefore  partakes  of  the  fame  Life. 

Thus  you  fee,  that  tho'  the  Life  of  a  Chriflian  is  hidden  in 
God,  in  theAU-fufficiency  of  his  Nature,  and  the  Purpofes  of 
his  Will;  yet  our  Lord  ^efns  C/;r{/?,  as  Mediator,  is  entrufled 
to  keep  it  for  him,  and  difpenfe  it  to  him. 

2.  Our  Life  is  hid  with  Chrilt,  as  he  is  our  Forerunner^  and 
the^  PoJJeJfor  of  Ufe,  fpiritual  and  eternal,  in  our  Name.  And 
this  may  be  defcribed  in  a  Variety  of  Inftances,  according  to 

M  the 


i62  The  Hidden  Life  Vol.  I. 

the  various  Parts,  as  well  as  the  feveral  advancing  Degrees 
of  our  fpirituaJ  Life,  and  the  Perfe6lion  of  it  in  Life  eternal. 
When  his  human  Nature  "was  firjt  formed  complete  in  Holinefsy 
it  was  a  Pledge  and  AiFurance,  that  we  fhould  one  Day  be 
completely  holy  too;  for,  as  is  the  Head,  fo  mufl  the  Mem- 
bers be.  In  the  Original  San61:ification  of  his  Spirit,  FJefli 
and  Blood,  we  may  read  the  certain  future  San6lification  of 
every  believing  Soul,  with  its  Body  too.  See  John  xvii.  i<^, 
and  Heb.  ii.  ii. 

-Again  ,*  When  his  Body  "was  raifed  from  the  Dead,  it  was  a 
Pledge  and  Pattern  of  our  being  raifed  from  a  Death  in  Sin, 
unto  the  fpiritual  Life  of  a  Saint,  as  well  as  a  certain  Affur- 
ance  of  the  Refurre6lion  of  our  Bodies  into  future  Glory. 
The  firfl  is  evident  from  Ephef  ii.  6.  When  ^Joe  'were  dead  in 
Sin,  he  hath  quickned  us  together  'with  Chrift,  And  Rom.  vi.  4. 
As  Chriji  'was  raifed  up  from  the  Dead  by  the  Glory  of  the  Father y 
emnfo  "we  mujl  alfo  'walk  in  Newnefs  of  Life  j  for  'we  eve  planted 
in  the  Likenefs  of  his  Refurrection,  f.  5. 

And  in  the  i  Cor.  xv.  I2,fc?f.  the  Apoflle  builds  his  whole 
Argument  of  the  Refurre6lion  of  the  Bodies  of  Saints  who 
are  dead,  from  the  Rifing  of  our  Lord  Jefus  Chrift,  out  of 
his  Grave:  For  Chrift  being  rifenfrom  the  Dead,  vqv.  20.  is  be- 
come the  Firfl'Fruits  of  them  that  flept.  And  as  all  that  are 
united  to  Jdam,  by  having  him  fof  their  Head,  ?nufi  die  ;  fo 
all  who  are  one  with  Chrifly  and  have  him  for  their  Head, 
fhall  be  made  alive  ;  which  feems  to  be  the  Meaning  of  the 
22d  Ferfe ;  As  in  Adam  all  died,  fo  in  Chrifl  f!:all  all  be  made  alive. 
When  he  afcended  into  the  Heavens,  it  was  not  merely  in  his 
own  Name,  but  in  ours  too,  to  take  PofTeflion  of  the  Inheri- 
tance for  the  Saints  in  Light.  Heb.  vi.  2c.  Our  Hope  enters 
'Within  the  Fail,  'whither  Jefus  the  Forerunner  is  for  us  entered. 
And  when  he  fat  down  at  the  Right-Hand  of  God  in  the 
heavenly  Places,  it  was  as  the  great  Exemplar  of  our  future 
Advancement,  and  thereby  gave  us  Affurance  that  we  (liould 
fit  down  there  too  ;  and  therefore  the  Apoflle,  in  the  Lan- 
guage of  Faith,  anticipates  thefe  divine  Honours,  and  applies 
them  to  the  Ephefians  beforehand  :  God  hath  raifed  us  up  toge- 
ther, fays  he,  mth  Chrifl,  and  hath  made  us  ft  together  in 
heavenly  Places  in  Chrifl  Jefus. 

It  was  through  the  Blood  of  the  everlajling  Covenant,  that  Jefus, 
the  great  Shepherdof  the  Sheep,  ''Mas  brought  again  fro?n  the  Dead; 
and  it  was  the  God  of  Peace  who  raifed  him,  Heb.  xiii.  20.  And 
it  is  by  Virtue  of  his  own  Blood,  and  Righteoufnefs,  that  he, 

who 


Serm.  X.  of  a  Chkistian.  163 

who  once  took  our  Sins  upon  him,  is  now  difchargcd  :  'Tis 
thro'  his  own  SulFcrings  that  he  appears  with  Acceptance 
beforetheThrone,  and  enjoys  a  divine  Life  in  the  unchange- 
able Favour  of  God  ;  and  all  this  as  our  Head,  Surety,  and 
Reprefentative,  giving  us  yMllirance  iicrcby,  that  we,  thrn 
the  Blood  of  the  fame  Covenant^  Ihall  be  brought  again  from  the 
Dead  lou'y  that  we  thro'  the  Virtue  of  the  fame  Righteouf- 
nefs,  and  All-lliificiency  of  the  fame  Sacrifice,  Ihall  appear 
hereafter  before  God  in  Glory,  and  ftand  in  his  eternal  Fa- 
vour; and  as  an  Earnefl:  of  it,  we  enjoy  a  Life  of  holy  Peace 
and  Acceptance  with  God  in  this  World,  thro'  the  fame  all- 
fufficienc  Blood  and  Rigliteoufnefs  :  For  he  appears  in  the 
Holy  of  Holies,  in  Heaven  itfef,  in  the  Prefence  of  God  for  us, 
Heb.  ix.  24.  He  fecures  all  the  Glories  and  Blellings  of  fpi- 
ritual  and  eternal  Life  for  us,  as  he  has  taken  PofleiTion  of 
them  in  our  Name. 

3.  Our  Life  of  Grace,  and  efpecially  our  Life  of  Glory, 
may  be  faid  to  be  hidden  with  Chriji^becaufehe  dwells  in  Heaven^ 
where  God  refides  in  Glory  ;  God,  in  whom  is  our  Life,  He  is 
fet  down  on  the  right  Hand  of  the  Majejiy  on  high^  Heb.  xii.  2. 
There  our  eternal  Life  is.  The  Things  which  are  above, 
are  theObjedls  of  our  joyful  Hope,  w/;^r5  Chriji  is  at  the  right 
Hand  of  God,  Colof.  iii.  i.  'Tis  the  fliorc,  but  fublime  De- 
fcription  of  our  Heaven,  that  we  Ihall  be  prefentwith  the  Lord, 
we  iliall  be  where  Chrifl  is,  to  behold  his  Glory  ;  2  Cor.  v.  8. 
and  Joh.  xvii,  24.  And  fliall  polTefsall  that  unknown  and  rich 
Variety  of  BlelTings  which  are  referved  for  us  in- heavenly 
Places,  whither  Chrifl  our  Lord  is  afcended. 

Thus  I  have  endeavoured  to  explain,  in  the  largefl  and 
mofl:  comprehenfiveSenfe,  whatweare  to  underfland  by  the 
Life  of  a  Chriflian  hidden  with  Chrifl  in  God :  'Tis  referved  in 
the  All-fufficiency,  the  Purpofes,  and  the  Engagements  of  God, 
under  the  Care  of  the  Mediator,  and  in  the  Prefence  of  Chrifl. 

[  This  Sermon  may  be  divided  here.  ] 

The  Ufe  I  (liall  make  of  this  Do6trine  is,  to  draw  Four  In- 
ferences hom  it  for  our  InJlruBio?ii2Lnd  Three  for  ouv  Confolation. 

The  Inferences  for  our  Inftruftion  are  fuch  as  thefe  ; 

Ift  Inflru6lion.  fVhat  a  glorious  Perfon  is  the  poorefl,7neanefl 
Chriflianl  He  lives  by  Communion  with  God  the  Father  and 
the  Son  ;  for  his  Life  is  hid  with  Chrifl  in  God.  1  John  I  3. 
Truly  our  Feibw/bip  is  with  the  Father,  and  wth  his  Son  Jefus 

M  2  ChriJl : 


1^4  The  Hidden  Life  Vol.  I. 

Chriji  :  And  thcfe  Things  write  roe  unto  you^  that  your  joy  may 
be  full;  the  Joy  that  you  may  juftly  derive  from  fo  glorious 
an  Advancement. 

A  trueChriftian  does  not  live  upon  the  Creatures,  but  upon 
the  infinite  and  almighty  Creator ;    upon  God  who  created  all 
Things  by  Jejus  Chrijt,     Created  Beings  were  never  defigned 
to  be  his  Life  and  his  Happinefs  ,*    they  are  too  mean  and 
coarfe  a  Fare  for  a  Chriflian  to  feed  upon,  in  Order  to  fup- 
port  his  bed  Life  :  He  converfes  with  them  indeed,  and  tranf- 
acls  many  Affairs  that  relate  to  them  in  this  lower  World: 
White  he  dwells  in  Flefli  and  Blood,  his  heavenly  Father  has 
appointed  thefe  to  be  a  great  Part  of  his  Bufinefs  ;    but  he 
does  not  make  them  his  JPortion  and  his  Life.     They  pofTefs 
but  the  lower  Degrees  of  his  Affedlion  ;    He  rejoices  in  the 
PofTeiTionof  them,^x  though  he  rejoiced  not ;  and  he  weeps  for 
the  Lofs  of  them,  as  though  he  wept  not :  He  enjoys  the  dearefi: 
Comforts  of  iife,  as  though  he  had  them  not ;    and  buys  with 
fuch  a  holy  Indifference,  as  though  he  were  not  to  pqffefs :     i 
Cor.  vii.  29,  30.  for  the  FaflAon  of  them  pajfes  away :  But  the 
Food  of  his  Life  is  infinite  and  immortal.     'Tis  no  Wonder 
that  a  Man  of  this  World  lets  loofe  all  the  Powers  of  his 
Soul  in  the  Purfuit  and  Enjoyment  of  Creatures,  for  they  are 
his  Portion  and  his  Life.     But  'tis  quite  otherwife  with  a 
Chriftian :  He  has  a  nobler  Original,  and  fuftains  a  higher  Cha- 
ra6ler  :  His  divine  Life  mud  have  divine  Food  to  fupporc  k. 
Let  our  Thoughts  take  a  Turn  tofome  bare  Common,  or 
to  the  Side  of  a  Wood,  and  vifit  the  humble  Chriflian  there, 
we  fliall  find  him  chearful,  perhaps,  at  his  Dinner  of  Herbs, 
with  all  the  Circumflances  of  iVIeannefs  around  him  ;    But 
what  a  glorious  Life  he  leads  in  that  Straw-Cottage,  and  poor 
Obfcurity  !    The  great  and  gay  World  fliut  him  out  from 
them  with  Difdain  ;  He  lives,  as  it  were,  bidden  in  a  Cave  in 
the  Earth  ;   but  the  Godhead  dwells  with  him  there.     The 
high  and  lofty  One  that  inhabits  Eternity ,  comes  down  to  dwell 
with  the  humble  and  contrite  Soul ;  Ifaiah  Ivii.  15.  God,  who  is 
the  Spring  of  his  Life,  comes  down  to  communicate  frefh 
Supplies  of  this  Life  continually.     He  that  dwells  in  Love^ 
dwells  in  Gcdy  1  Joh.  iv.  16.  He  is  not  alone y  for  the  Father  is 
with  him.     The  Father  and  the  Son  come  and  manifefl  them- 
fehcs  unto  him,  within  the  Walls  of  that  Hovel,  in  fo  divine 
a  Manner,  as  they  never  do  to  the  Men  of  this  PForld,  in 
their  Robes  and  Palaces;  yob.xiv.  22,  23.  And  that  he  may 
have  the  Hongur  of  the  Prefence  of  Uie  blelled  Trinity,  his 

Body 


Serm.  X,  c/ ^  Christian.  165 

Body  is  the  Temple  of  the  Holy  Ghojl^  i  Cor.  iii.  16.  and  vi.  19. 
O  .'  the  wonderful  Condefcenfions  of  divine  Grace,  and  the 
furprizing  Honours  that  are  done  to  an  humble  Saint !  How 
is  this  Habitation  graced  !  I  leaven  is  there,  for  Go^ and  Chrijl 
are  there  ,•  and  who  knows  what  heavenly  Guards  furround 
him  ?  What  Flights  of  attending  Angels  ?  yhe  they  not  all 
viinijlerifig  Spirits yjent  down  to  minijlcr  unto  them  that  /Jjallbe 
Heirs  of  Sahation  ?  Heb.  i.  14.  But  our  Lord  Jefus  Chrijl  is 
now  unfeen,  God  and  Angels  Tixt  unfeen  ;  the  Chrillian*s  Com- 
pany belongs  to  the  invifible  World  :  He  lives  a  hidden,  buc 
a  divine  Life  ;  His  Life  is  hid  ivith  Chrijl  in  God. 

lid  Inftruiftion.  See  hoiv  it  comes  to  pafs  that  Chrijlians  are 
capahk  of  doing  fiich  Wonders^  at  ivbich  the  IVorldjlands  amazed^ 
The  Spring  of  their  Life  is  almighty  ;  'tis  Md  in  God.  'Tis 
by  this  divine  Strength  they  fubdue  their  finful  Natures,  their 
(lubborn  Appetites,  and  their  old  corrupt  Affections :  'Tis  by 
the  Power  of  God,  derived  through  Jefus  Chrift,  they  bend 
the  Powers  of  their  Souls  unto  a  Conformity  to  all  the  Laws 
of  God  and  Grace  ;  and  they  yield  their  Bodies  as  Inflru- 
ments  to  the  fame  holy  Service,  while  the  World  wonders  at 
them,  that  they  fliould  fight  againft  their  ov;m  Nature,  and 
be  able  to  overcome  it  too. 

And  as  they  deny  themfelves,  in  all  the  alluring  Inftances 
of  fmful  Pleafure,  under  the  Inlluence  of  almighty  Grace, 
fo  they  endure  Sufferings,  in  the  fliarpefl:  Degree,  from  the 
Hands  of  God,  without  murmuring.  And  when  they  have 
laboured  Night  and  Day,  and  performed  furprizing  Services 
for  God  in  the  World,  they  are  yet  contented  to  fubmit  to 
fmarting  and  heavy  Trials  from  the  Hands  of  their  heavenly- 
Father,  without  being  angry  againfl  their  God  ,•  for  they 
know  he  loves  them,  and  he  defigns  all  Things  floall  v^ork 
together  for  their  Good. 

Befides  all  this,  they  bear  dreadful  Perfecuticns,  cruel 
Mockings,  and  Scourgings,  and  Tortures,  from  the  Hands  of 
Men,  and  go  through  all  the  Sorrows  of  Martyrdom.  Wha: 
noble  Inftances  and  Miracles  of  this  Kind  did  the  primitive 
Age  furnifli  us  with,  fo  that  their  Tormentors  were  am.azed? 
They  faw  not  the  fecret  Springs  of  divine  Life  which  fun- 
ported  them  ;  they  knew  not  the  Grace  of  God,  and  the 
Power  of  Chrijly  by  which  the  Chrijlians  were  upheld  in  all 
their  Labours  and  their  Sufferings.  The  Spring  of  their  Life 
was  almighty,  but  it  was  hidden  from  the  Eyes  of  Men  :  It 
was  concealed  and  referved  mtb  Chrijl  in  God, 

M  ':;  Read 


1^6  The  Hidden  Life  Vol.  h 

^  Read  the  Labours  and  the  Sufferings  of  St.  Paul^  2  Cor. 
xi.  23.  In  Stripes  above  Meafurcy  in  Prifons  frequent y  in  Deaths 
often  :  lie  was  beaten  with  Rods,  he  was  /toned,  he  fuffered 
Shipwreck,  in  perpetual  Perils  by  Land  and  Sea,  in  JVearinefs,  in 
Painjiilnefs,  in  JVatchings  and  FaftingSy  in  Hunger  and  Thirjl,  in 
Cold  and  Nakednefs,  One  would  think  his  Bones  were  Iron, 
and  liis  Ticlh  were  Brafs.  lie  was  invifibly  fupported  by 
Chrijl  the  Spring  of  his  Life.  Read  his  wondrous  Virtues  and 
Self-denial  ,*  Phil.  iv.  11, 12,  13.  I  know  how  to  be  abafed,  and 
how  to  abound ;  I  can  be  fully  and  be  hungry ;  I  can  pqffefs  Plenty^ 
and  I  can  fuffer  JVant :  I  can  do  all  Things  thro'  Chrifl  flreng- 
thening  vie.  This  was  the  Fountain  of  his  Life  and  Strength. 
I  acknowledge,  fays  he,  in  another  Place,  that  /  am  no- 
thing, I  have  no  Sufficiency  of  my  felf  to  think  fo  much  as  one 
^ood  Thought  :  But  all  my  fufficiency  is  of  God,  in  whom 'my 
Life  is  hid  ;    2  Cor.  iii.  5. 

And  with  what  a  devout  Zeal  does  he  afcribe  his  Life  to 
Chrifly  in  that  glorious  Amaflment  of  fpiritual  Paradoxes  ! 
GaL  ii.  20.  lam  crucified  with  Chrifl,  neverthelefs  Hive ;  yet 
not  ly  but  Chrifl  liveth  in  me:  And  the  Life  which  I  now  live  in 
the  Fle/Jjy  I  live  by  the  Faith  of  the  Son  of  God,  who  loved  me^ 
and  gave  himfelf  for  me.  Therefore  I  can  be  delivered  to  Death 
dally  for  Jefus  ChriftV  M^f ;  troubled  and  perplexed,  and  yet  not 
inDefpair;  he  caJidown,andnot  be  defiroyed;  becaufe  I  believe 
that  the  Life  of  Jefus  mufl  be  made  manifefl  in  ?ny  mortal  Flejh^ 
and  he  which  raifed  up  the  Lord  JefuSy  floall  raife  us  up  alfo  by 
Jefus y  and  fljall  prefent  us  with  you. 

Hid  Inflru6lion.  See  whither  a  dead  Sinner  mufi  go  to  attain 
fpiritual  and  eternal  Life,  and  whither  a  decaying  dying  Chriftian 
inuji  go  for  the  Recruit  of  his  fainting  Life  too  :  'Tis  to  God 
by  Jefus  Chrifl^  for  'cis  all  hidden  with  Chriji  in  God. 

In  vain  fhail  a  Man  who  is  dead  in  Trefpafles  and  Sins  toil 
and  labour,  and  hope  to  attain  Life  any  other  Way.  God 
is  the  Spring  of  all  Life,  and  he  has  betrufted  it  to  the  Hands 
of  Jefus  Chrifl :  I  a^n  the  Way,  the  Truth,  and  the  Life,  fays 
our  Lord,  John  xiv.  6.  No  Man  can  have  Life  without  com- 
ing to  the  living  Father ;  and  no  Man  cometb  to  the  Father  but 
by  me.  Seneca  and  PlatOy  v/iih  their  moral  Le6tures,and  the 
Writings  of  human  Fhilofophy,  may  give  a  Man  new  Gar- 
ments, may  make  his  outward  Life  appear  much  better  than 
before  ;  they  may  teach  him  in  fome  Meafure,  to  govern 
his  Paflions  too,  and  fubdue  fome  of  the  flelhly  Appe- 
tites :  but  thev  cannot  raife  him  to  the  Love  of  God,  to  the 

Hatred 


I 


Serm.  X.  of  a  Christian.  167 

Hatred  of  every  Sin,  to  the  well-grounded  I  lopes  of  the  Fa- 
vour of  God,  the  bleffed  Expedlation  of  a  holy  Immortality, 
and  a  Preparation  for  Heaven.  They  cannot  give  the  Man 
a  new  Life :  He  mufk  be  born  again  of  the  Spirit  of  Chrijt, 
or  he  can  never  become  a  Jiving  Chriflian. 

And  in  vain  would  the  poor  backflidingChriftian,  with  his 
withering  decaying  Graces,  recruit  and  renew  his  divine 
Life,  without  applying  himfelf  afrefli  to  Jefus  Chrijl :  While 
he  forgets  Chnjl,  he  mull;  go  on  to  wither  and  decay  flilL 
There  is  nothing  in  Earth  or  Heaven  can  fupply  the  utter  Ab- 
jence  of  our  Lord  ^ejus  Cbrijl.  When  the  Stream  of  fpiritual 
Life  ebbs  or  runs  low,  'tis  not  to  be  quickened,  recovered 
and  encreafed  but  by  new  Supplies  from  the  Fountain  which 
is  on  high.  Remember,  O  degenerate  Chriftian,  remember 
whence  ic  was  you  derived  your  firft  Life,  when  you  were 
once  dead  in  TrefpaiTes  and  Sins;  fly  to  the  Saviour  by  new 
Exercifes  of  Faith  and  Dependance,  mourning,  in  all  Humi- 
•icy,  for  your  unwatchful  Walking,  and  yourAbfence  from 
the  Lord.  Commit  your  Soul  afrefh  to  his  Care,  exerc  your 
utmoft  Powers,  and  beg  of  him  renewed  Influences  of  the 
living  Spirit,  that  the  Face  of  your  Soul  may  be  like  a  watered 
Garden^  and  the  Beauty  of  the  divine  Life  may  be  recovered 
again. 

IVth  Infl:ru6lion.  See  the  Reafon  why  a  lively  Chrijliande fires 
and  delights  to  be  fo  much,  and  fo  ofteUy  where  God  and  Chrijl 
are;  for  his  Life  is  with  them. 

This  was  the  divine  Temper  and  Pra6lice  of  the  Saints 
under  a  much  darker  Difpenfation  than  what  we  enjoy.  How 
does  the  holy  Soul  of  David  pant  and  long  for  the  Prefence 
of  God  !  And  he  brings  even  the  animal  Nature,  the  very 
Ferments  of  his  Flefli  and  Blood,  into  his  Devotions ;  Pfahn 
Ixiii.  I .  My  Soul  thirjleth  for  thee,  my  Fhftj  longethfor  thee.  My 
Heart  and  my  Fief:  crieth  out  .for  the  living  God,  Pfal.  Ixxxiv.  2. 
In  all  the  various  and  fervent  Language  of  facred  Pafl^on  and 
Tranfport,  he  breathes  after  God,  who  is  the  Strength  of  his 
Life  and  his  Salvation,  Pfal.  xxvii.  i.  The  .y^wf/Z?  Saints  cleaved 
to  the  Lord y  for  hQ  w2iS  their  Life,  and  the  Length  of  ih^ir  Days. 
Deut.  XXX.  20. 

And  what  fweet  Delight  does  St.  Paul  take  in  mentioning 
the  very  Name  of  Chri^  ?  How  does  he  dwell  upon  it  in 
long  Sentences,  and  loves  to  repeat  the  blefled  Sound !  How 
often  does  he  rejoice  in  the  Hope  of  dwelling  with  him  here- 
after,  and  perfuades  the  Co/o/ZIjwx,  in  this  Context,  to  be  much 

M  4  with 


1 68  The  Hidden  Life  Vol.  I. 

wirh  him  here,  %:er.  i.  If  ye  are  rtfen  mth  Chrift,  and  have  de- 
rived a  quickening  Virtue  from  him  to  work  a  divine  Life  in 
\ou,let  'your Affections di^QLud  above ^ '■j^here Chrijt  your  Ufe'is, 

Is  not  a  Man,  whofe  very  Soul  and  Life  is  wrapt  up  in 
Honour  ^Ambiiion,  defjrous  ever  to  beneartheCourc?  His 
Life  flcuriflies  under  the  Sun-(liine  of  the  Prince's  Eye,  and 
therefore  he  would  fain  dwell  there.  Does  not  the  covetous 
Wretch  love  to  be  near  his  Hoards  of  Gold  or  Silver  ?  He 
has  put  up  his  Life  in  Bags,  among  his  Treafures,  and  he  is 
not  willing  to  be  far  diflant,  nor  long  feparated  from  them. 
Whatever  a  Man  lives  upon,  he  would  willingly  be  ever  near 
ir,  that  ^o  he  may  have  the  Pleafure  of  feeding  upon  what 
is  his  greatefl  Delight,  and  be  refreflied  and  nouriilied  by  that 
which  hefeelstofupport  him.  Now,  what  Honour  is  to  the 
Ambitious,  what  Money  is  to  the  Covetous,  what  all  the  va- 
rious Delights  of  Senfe  are  to  the  Men  of  carnal  Pleafure; 
that  is  God  to  the  Saint,  that  is  Chrift  Jejus  to  the  Chriflian ; 
and  therefore  he  is  ever  defirous  of  fuch  farther  Manifefla- 
tions  of  God  and  C/;r//?,  that  may  invigorate  his  fpiritual  Life, 
and  give  him  the  pleafing  Relifli  of  living.  Then  a  Man 
feels  that  he  lives,  when  he  is  near  to  the  Spring  of  his  Life, 
and  derives  frefli  Supplies  from  it  every  Moment. 

Thence  it  is,  that  in  every  Diftrefs  or  Danger,  the  Saints 
fly  to  God  for  Refuge  and  Relief:  He  is  their  great  Hiding- 
place^  Pfal  xxxii.  7.  And  Chrift  Jefiis  is  reprefented  in  Pro- 
phecy under  the  fame  Character  ;  If  a,  xxxii.  2.  This  Man^ 
m  whom  the  Godhead  dwells  bodily,  fl-iall  be  a  Hiding-place 
from  the  PVind,  and  a  Covert  from  the  Tempeft.  The  Name  of 
God  in  Chrift,  is  aftrong  Tower  ;  the  Righteous  run  into  ff, 
to  hide  themfelves,  and  are  fafe^  Prov.  xviii.  10.  Their  Life 
is  in  God,  in  the  keeping  of  C/?ri/?,  and  they  can  defy  Deaths 
and  Dangers,  when  their  Faith  is  flrong,  and  their  Thoughts 
are  fixed  above. 

They  know  the  Meaning  of  that  tender  and  divine  Lan- 
guage, Ifa.  xxvi.  30.  Come^  my  people y  enter  thou  into  thy  Cham- 
bers ^  and  Pout  thy  Doors  about  thee  ;  hide  thy  felf^  as  it  werCy 
for  a  little  Moment^  until  the  Indignation  be  over  paft.  In  a  Time 
of  publick  Terror,  and  fpreading  Defolation,  they  retire  ta 
their  fecrct  Places  of  Converfe  with  God,  and  are  fecared, 
at  leaft  from  the  Terror,  if  not  from  the  Defhruftion  too. 
When  the  Arrows  of  Deathly  thick  around  them  by  Day  ^  and 
the  PeftiJence  walks  thro'  the  Streets  in  Darknefs,when  a  Thou- 
fandfall  at  their  Side,  and  ten  Thoufandat  their  right  Hand,  they 

make 


J 


Serm.  X.  c/  a  Christian.  i6g 

make  the  Lord  their  Refuge,  even  the  mojl  High  their  Habitation, 
aad  divell  at  Eafe  in  bis  fecrct  Place,  He  covers  them  from 
ff.vil,  or  he  gives  them  Courage,  fo  that  they  are  not  afraid : 
rhey  place  themfelves  under  the  Prote6lion  of  his  Name  ; 
rhev  find  Shelter  in  his  Attributes  :  Thefe  arc  i\\Q,\x  fecrct 
Chambers;  they  hide  within  the  Curtains  of  his  Covenant, 
they  wrap  their  Souls  (as  it  were)  in  a  Sheet,  or  rather  in  * 
a  Volume  of  Promifcs;  that  ancient  Volume  that  has  fecured 
the  Saints  in  all  Ages;  and  though  Death  be  near  them,t}]ey 
know  that  their  better  Life  is  fafe :  He  gives  his  Angels  Charge 
ever  them,  to  keep  them  on  Earth,  or  to  bear  them  up  to  Heaven, 
where  their  Life  is  ;  PJal.  xci. 

Thence  it  comes  to  pafs  that  we  feeChriflians  fearching  af- 
ter Gciiin  Ordinances,  and  feeking  for  the  Lord  yf/i;  Chrijtin 
Sermons,  in  Prayers^  in  theClofec,  and  in  the  San61uary  :  for 
they  live  upon  him.  A  holy  Soul  purfues  after  thePrefence 
of  his  God,  and  his  Saviour,  with  the  fame  Zeal  of  Affe6lion 
and  fervent  DefirCjthat  the  Men  of  this  World  indulge  in  their 
Purfuit  of  created  Good  :  My  Soul  foUovoeth  hard  after  thee, 
Pfal.lxiii.8.  CarnalPerfons  are  contented  to  be  abfent  fromGod, 
for  he  is  not  their  Life :  They  can  fatisfy  themfelves  with  a 
Shew  of  Religion,  without  the  Power  of  it;  and  with  empty 
Forms  of  Ordinances  without  Chrift  in  them,  becaufe  they 
are  not  born  again,  their  Life  is  not  fpiritual.  The  Sinner 
lives  upon  vifible  Creatures,  and  thefe  awaken  his  warmeft 
AfFe6lions.  A  Saint  lives  upon  hidden  and  invifible  Things, 
upon  the  Hopes  of  Futurity,  and  upon  the  Glories  that  are 
concealed  in  the  Promifes  ;  He  lives  upon  the  Righteouf- 
nefs  and  the  IntercefTion  of  Jefiis  his  Mediator,  upon  the 
Strength  and  Grace  of  Chrifi,  who  is  his  Head  in  Heaven ; 
upon  the  Word,  the  Promife,  and  the  All-fufficiency  of  a 
God ;  and  therefore  thefe  are  Objefts  of  his  Meditation  and 
his  Defire. 

I  proceed  now  to  the  Three  Inferences  for  our  Confolation. 

Ill  Confolation.  If  our  Life  be  hidden  voithGod,  and  our  Lord 
Jefus  Chrift y  then  'tis  in  fafe  Hands.  The  Wifdom  and  Mercy 
of  God  have  joined  together,  to  appoint  ( (liall  I  fay  )  fuch  a 
fecret  Repofitory  for  our  fpiritual  Life,  that  it  might  be  for 
ever  fecure.  What  can  we  have,  or  what  can  we  defire  more 
for  the  Safety  of  our  bed  Life,  than  that  God  himfelf  fliould 
undertake  to  referve  it  in  himfelf  for  us,  and  appoint  his  own 

•  7he  Bible,  of  old,  was  written  on  fmral  Skeets  of  Parchment  tacked 
together,  and  rolltd  up  in  a  Fslumc, 

eternal 


176  The  Hidden  Life  Vol.  I, 

erernal  Son,  in  our  Narure,  to  be. the  great  Truftee  and 
Surety,  for  his  Exhibition  of  it  in  every  proper  Seafon. 

Our  original  Life  was  hid  in  the  jirjl  Adam ;  it  was  intruded 
with  Mariy  poor,  feeble,  inconllant  Man^  and  he  lofl:  it :  He 
ivas  of  the  Earthy  earthy^  and  our  Life  with  him  goes  down 
to  the  Duft.  Our  new  Life  is  inrrufted  with  Chriji;  'tis  hid- 
den in  Go^,  who  is  almighty  and  unchangeable,*  and  therefore 
It  can  never  be  lofl.  ThQfecond  Adam  is  ibe  Lord  fre??i  Hea- 
veriy  a  quickening  Spirit^  i  Cor,  xv.  45,  &c.  And  he  that  believeth 
on  him,  tho  he  were  dead  in  Nature,  yet  jhall  he  live  by  Grace, 
for  Chrift  is  the  Refurre^ion  and  the  Life:  And  if  he  be  once 
made  fpiritually  alive  by  Chrifl,  he  fijall  live  forever.  This  is 
the  Language  of  ChriJI  himfelf,  ^ohn  xi.  25,  26. 

What  an  unreafonable  Thing  is  ic  then  for  a  Chriflinn  to 
fear  what  Men  or  Devils  can  do  againft  him.,  for  they  can- 
not  hurt  his  beft  Life:  *Tis  above  the  Reach  of  all  the  Af- 
faults  of  Earth  or  Hell.  Our  Lord  ^efus  teaches  us  not  to  be 
afraid  of  them  who  only  can  kill  the  Body  ;  for  the  Soul  is  not 
in  their  Reach  ;  nor  is  it  polTible  for  them  to  prevent  the 
Body  from  partaking  of  its  Share,  in  the  glorious  Life  ap- 
pointed for  a  Chriflian  at  the  great  Rifmg-day. 

We  fee  here  upon  what  firm  Grounds  the  Dokrine  of  a  Chrif 
tians  P  erf  ever  ance  is  buik  ;  Chrifl  is  his  Life,  Jefiis  the  fame 
Tejlerday,  To-day,  and  for  ever.  The  all-fufficientGod,  and  his 
eternal  Son,  have  undertaken  for  the  Security  of  it  ;  John 
X.  28, 29,  30.  /  give  unto  them  eternal  Life,  and  they  floall  never 
perifhy  neither  Jhall  any  pluck  them  out  of  my  Hand.  My  Father 
^xhich  gave  t hem  7ney  is  greater  than  all;  and  none  is  able  to  pluck 
them  out  of  my  Father's  Hand.  I  and  my  Father  are  one,  God 
h2^h  fworn  by  his  Holinefs,  that  the  Seed  of  Chrift  /ZW/  endure 
for  ever  ;  Pfai.  Ixxxix,  35,  36.  and  that  his  loving  Kindnefs  (liali 
not  be  utterly  taken  away  from  his  own  Children  :  And  our 
Lord  Jefus  Chrifl  doth  litile  lefs  than  fwear  to  the  Perfeve- 
rance  of  his  Difciples,  when  he  fays,  John  xiv.  ig.  Becaufe 
Hive,  ye  fljall  live  alfo:  for.  As  I  live,  is  the  Oath  of  God. 

Why  art  thou  caft  down,0  Believer,  and  whv  is  thy  Soul 
difquieted  within  thee  ?  Hope  in  God  thy  Life,  for  thou  fliak 
yet  praife  him,  how  many  and  great  foever  thine  Adverfaries 
are,  and  how  difficult  foever  thy  Path  and  Duty  may  be, 
and  how  loud  foever  thy  Foes  threaten  thy  Deftruftion. 
There  may  be  many  Things  in  thy  Travels  thro'  this  World, 
that  may  hurt  or  hinder  the  Growth  of  thy  fpiritual  Life, 
and  may  for  a  Seafon  interpofe,  as  it  were,  between  thee  and 

thy 


Semi.  X.  of  a  Christian.  171 

thy  God,  hut  neither  Life,  nor  Death y  nor  Principalities,  nor  Pow- 
ersy  nor  Things  prefent,  nor  Things  to  come,  /ball  ever  feparati 
thee  intirely  from  him,whore  Love  is  fecured  in  ^efus  Chrijl^ 
jRom.viii.uIt/rheDifcipIes  were  much  to  blame,thac  they  were 
overwhelmed  with  Terror  in  the  Midft  of  the  Storm,  while 
^efus  Chrifl  was  with  them  in  the  fame  Ship;  and  ye  (hould 
chide  your  own  Souls,  when  you  feel  yourfelves  under  fuch 
unbelieving  Fears  as  our  Lord  Jcfus  Chrijl  chid  his  fearful 
Followers ;  0  ye  of  little  faith,  "vcbcrefore  did  yc  doubt  1 

lid  Confolation.  fVhat  a  comfortable  Thought  uiufl  it  be  to  a 
poor  feeble  Chrijlian,  that  God  and  Cbrijt  knew  all  the  State  of 
his  fpiritual  Life?  For  'tis  hid  wdth  them.  I'ho'  the  Life  of 
a  Saint  has  a  Cloud  upon  it,  tho*  'tis  eniircly  liiddcn  from 
Men,  and  fometimes  too  much  hidden  from  himfelf  too,  yet 
the  Father  and  the  Saviour  know  every  Circumflance  of  it, 
how  low  it  is,  how  feeble,  what  daily  Obftacles  it  meets  with, 
what  hourly  Enemies  aflauk  it.  Chrijl  our  Lord  well  knows 
when  our  Life  is  in  Danger,  and  what  are  the  necefTary 
Supplies. 

This  is  very  encouraging  to  a  poor  trembling  Believer, 
when  he  hardly  knows  how  to  addrefs  the  Throne  of  Grace 
himfelf  in  fuch  a  Manner,  as  to  reprefent  all  his  Wants,  and 
all  his  fpiritual  Sorrows  and  Difficulties  to  God  in  Prayer  ; 
but  our  Lord  J'efus  Chrijt,  who  is  acompalTionateHigh-Priefl:, 
who  is  our  Head,  and  near  akin  to  us  his  Members,  is  per- 
feftly  acquainted  with  our  State:  And  the  Chriflian, mourn- 
ing under  the  Decays  of  Grace  can  look  up  to  Chrijiy  with 
Hope,  he  can  mingle  new  Exercifes  of  Faith  and  Depen- 
dance,  among  his  Sighs  and  his  Groans,  and  commit  his  Cafe 
afrelh  to  ^efus  his  Saviour,  with  an  humble  and  a  holy  Ac- 
quiefcence  in  him.  Chrifi  himfelf,  who  is  the  Believer's  Life, 
mud  know,  and  will  take  Care  of  all  Affairs,  which  relate 
to  his  fpiritual  and  eternal  Welfare. 

^Tis  a  Matter  of  fweet  Confolation  too,  when  an  humble 
Chriflian,  who  walks  carefully  before  God,  Is  reproached  by 
the  World  for  a  Deceiver  and  a  Hypocrite,  that  he  can  ap- 
peal to  God,  with  whom  his  Life  is  hid,  and  fay,  My  Record 
is  on  High.  Tho'  ?ny  Friends,  or  my  Enemies,  msLyfccrn,  or 
deride  me,  yet  be  knoweth  the  IVay  that  I  take,  and  the  fecret 
Exercifes  of  my  hidden  Life:  lie  knows  my  Longings  and 
Breathings  of  Soul  after  him,  and  that  nothing  but  his  Love 
can  fatisfy  me :  He  knows  my  Diligence  and  my  holy  Labour 
p  pleafe  him  :   He  knows  the  WrefUings  and  the  Confli6ls 

that 


172  The  Hidden  Life  Vol.  I, 

that  I  go  thro'  hourly,  to  maintain  my  clofe  Walking  with  my 
God :  He  knows  that  I  live,  tho*  'tis  but  a  feeble  Life;  and 
the  Charges  of  the  World  againfl  me  are  falfe  and  malicious. 
'Tis  with  a  Relifli  of  holy  Pleafure  that  the  Chriftian  fome- 
times,  in  fecret,  appeals  to  our  Lord  Jefuh  Chrijl,  as  Feter 
did,  and  fays,  Lord^  thou  who  knowejl  all  Things,  knowejl  that 
I  love  thee,  John  xxi.  17. 

Hid  Confolation.  'Tis  a  Matter  of  unfpeakahle  Comfort  to  a 
Chrijiian,  that  the  mojl  terrible  Things  to  a  Sinner^  are  become 
the  greateji  Blejfwgs  to  a  Saint:  And  thefe  are  Death  and  Judg- 
ment. What  can  be  more  dreadful  to  thofe  who  know  not 
God,  than  thofe  two  Words  are  ,•  for  they  put  an  eternal 
End  to  all  their  prefent  Pleafures,  and  to  all  their  Hopes. 
But  what  greater  Happinefs  can  a  Saint  wiili  or  hope  for, 
than  Death  andjudgment  will  put  himiin  thePofleflion  of?  The 
one  carries  his  Soul  upward  where  his  Life  is,r/;^^  zV,  to  Gcd 
and  Chrijt  in  Heaven  ,*  the  other  brings  his  Life  down  to 
Earth,  where  his  Body  is,'for  Chrift  iliall  then  come  to  raife 
his  Duft  from  the  Grave. 

I  confefs,  I  finiflied  my  former  Difcourfe  on  this  Text, 
with  a  Meditation  on  Death  and  Judgment  ;  how  the  Gloom 
which  hung  around  the  Saint  in  this  Life,  is  all  difpelled  at 
that  blefled  Hour  ;  and  he  who  was  unknown  and  defpifed 
among  Men,  flands  forth  with  Honour  amongfl  admiring 
Angels :  His  hidden  Manner  of  Life  is  for  ever  at  an  End. 
But  in  this  Difcourfe  the  fecret  and  glorious  Springs  of  his 
Life,(z;/s.)  God^rid  ChriftyWiW  naturally  lead  us  to  the  fame 
delightful  Meditations  of  Futurity,  as  the  hidden  Manner  of  ic 
has  done;  and  there  is  fo  rich  a  Variety  of  new  and  tranf- 
porting  Scenes  and  Ideas  attending  that  Subje6l,  that  I  have 
no  Need  to  tire  you  with  unpleafing  Repetition,  though  I 
refume  the  glorious  Theme. 

Let  my  Confolations  proceed  then,  and  let  the  Saints  re- 
joice. 

At  the  Moment  of  Death,  the  Soul  may  fay,  "  Farewel,  for 
"  ever,  Sins,  and  Sorrows,  and  Perplexities;  farewel,  Temp- 
'^  tations  of  the  alluring,  and  the  affrighting  Kind  :  Neither 
"  the  Vanities  nor  the  Terrors  of  this  World  iliall  reach  me 
"  any  more  ;  for  I  fliall  from  this  Moment  for  ever  dwell 
"  where  my  Joy,  my  Life  is.  All  my  Springs  are  in  God, 
''  and  I  iliall  be  for  ever  with  him. 

And  when  the  Morning  of  the  Refurre^ion  dawns  upon  the 
World,  and  the  Day  of  Judgment  appears,  the  Body  of  a 

Chriftian 


Serm.  X.  of  a  Christian.  173 

Chridian  fliall  he  called  out  oftheDufl:,  and  fliallbid  farcwel 
for  ever  to  Death  and  Darknefs  ,*  to  Difcafc  and  Pain  ;  to 
all  the  Fruits  of  Sin,  and  all  the  E{]e61:s  of  the  Curfc.  Chrift, 
who  is  the  Refurrct^ion  and  the  Life,  fbands  up  as  a  complete 
Conqueror  over  all  the  Powers  of  the  Grave  :  lie  bids  the 
facred  Dufl,  /Irife  and  live ;  the  Dud  obeys,  and  revives  ,•  the 
whole  Saint  appears  exulting  in  Life  ,*  the  Date  of  his  Im- 
mortality then  begins,  and  his  Life  fliall  run  on  to  everlafl- 
ing  Ages. 

Methinks  fuch  lively  Views  of  Death  fliould  incline  us  ra- 
ther to  defire  to  depart  from  the  Body,  f/;^f  we  may  dwell  imth 
Chrijl.  Death  is  but  the  Flight  of  the  Soul  where  its  divine 
Life  is.  Why  fliould  we  make  it  a  Matter  of  Fear  then,  to 
be  ahfent  from  the  Body,  if  we  are  immediately  prefent  rolth 
the  Lord  1 

Methinks,  under  the  Influence  of  fuch  Meditations  of  the 
Refurre6tion,  Faith  fliould  breathe,  and  long  for  the  iaft  Ap- 
pearance of  C/;ny?,  and  rejoice  in  the  Language  of  holy  Job ; 
1  know  that  my  Redeemer  lives ^  and  he  /hall  Jland  at  the  latter 
Day  on  the  Earth.  AChriftian  fliould  fend  his  Hopes  and  his 
Wiflies  forward  to  meet  the  Chariot- Wheels  of  our  Lord  Jefus 
the  Judge,-  for  the  Day  of  his  Appearance  is  but  theDifplay 
of  our  Life,  and  the  Perfe6lion  of  our  Blefl^ednefs.  E^hen 
Chrifi,  who  is  our  Life,  fJjall  appear y  then  floall  we  alfo  appear 
with  him  in  Glory  ;    Col.  iii.  4. 

My  Thoughts  kindle  at  the  Sound  of  thatblefl^ed  Promife, 
and  I  long  to  let  Contemplation  loofe  on  a  Theme  fo  divinely 
glorious.  If  ever  the  Pomp  of  Language  be  indulged,  and 
Magnificence  of  Words,  it  mufl:  be  to  difplay  this  bright  ^^- 
lemnityy  this  illufl:rious  Appearance^  which  out-fliines  all  the 
Pomp  of  Words,  and  the  utmofl:  Magnificence  of  Language. 

Come,  my  Friends,  let  us  meditate  the  facred  Conformity 
of  the  Saints  to  Chrijt,  firfl, in  their  hidden^^nd  then  in  their 
glorious  Life  ;  as  he  was  on  Earth,  fo  are  tl>ey  ,•  both  hated 
of  the  World,  both  unknown  in  it.  The  Difciples  mufl:  be 
trained  up  for  publick  Honours,  as  their  Mafler  was,  in  this 
hideous  and  howling  Wildernefs,  in  Caves  of  Darknefs,  or 
rather  in  a  Den  of  Savages.  They  mufl:  follow  the  Captain 
of  their  Salvation  thro'  a  thoufand  Dangers  and  Suff^erings ; 
and  they  Ihall  receive  their  Crown  too,  and  a  Glory  like 
that  which  arrays  their  divine  Leader. 

O  may  I  never  think  it  hard  to  trace  the  Footfleps  of  my 
Lord,  iho'  ic  be  in  a  miry,  or  a  thorny  W^ay  !  May  I  never 

repine 


174  The  Hidden  Life  Vol.  I. 

repine  at  Poverty  and  Meannefs  of  Circumflance  in  my  pre- 
fent  Pilgrimage!  nor  think  it  flrangeif  the  World  fcornand 
abufe  me,  or  if  Satan^  the  foul  Spirit,  Ihould  afTaulc  and  buffet 
me  forely  !  Dare  I  hope  to  appear  in  Glory ^  when  Chriji,  who 
is  ?nyLifey  appears;  and  can  I  not  bear  to  attend  him  in  Suf- 
ferings and  Shame  ?  Am  I  better  than  my  blefled  Lord  ? 
What  poor  Attendants  had  the  Son  of  God,  at  his  firfl  En- 
trance into  our  World  !  How  mean  was  every  Thing  chat 
belonged  to  him  on  Earth  1  What  vile  and  defpicable  Raiment 
unworthy  of  the  Prince  of  Glory  !  What  coarfe  Provifion, 
and,  forry  Furniture,  to  entertain  incarnate  Godhead  !  And 
how  impious  was  the  Treatment  he  found  among  Men,  and 
impudent  Temptations  from  the  fame  foul  Spirit  !  He  had 
Snares,  Sorrows,  and  Temptations,  watching  all  around  him : 
The  Sorro'ws  of  Death  compajjed  him  about,  and  the  Powers  of 
Darknefs  crowded  him  with  their  envious  Aflaults  ,*  Earth 
and  Hell  were  at  once  engaged  againft  him ;  they  hung  him 
bleeding  on  a  curfed  and  infamous  Tree,  lifted  on  high  to  be 
made  a  more  publick  Gazing-Stock,  and  an  Objeft  of  wider 
Scorn  !  Blefled  Saviour  !  How  divine  was  thy  Patience  to 
endure  all  thefe  Indignities,  and  not  call  for  thy  Father's 
Legions,  nor  thy  own  Thunder. 

But  this  was  the  Hour  of  thy  appointed  Combat,  the  Place 
of  thy  voluntary  Obfcurity,  and  the  Seafon  of  thy  hidden  Life; 
and  thy  Saints  mufl:  bear  thy  Refemblance  in  both  Worlds. 
How  unfpeakable  were  thy  part  Sorrows  !  and  thy  prefent 
Glories  all  unfpeakable  !  How  infinitely  different  were  thefe 
dark  and  mournful  Scenes,  from  the  Joys  and  Plonours  thou 
haft  purchafed  by  thofe  very  Sufferings  !  Sacred  Honours 
and  Joys  without  Allay,  which  thou  art  now  poffeffed  of  as 
their  great  Forerunner,  and  haft  made  ready  for  thy  Subjefts 
in  thy  own  Kingdom  !  What  Robes  of  Light  fliall  array  the 
Followers  in  that  Day  ?  What  bright  Planet,  or  brighter 
Star,  fliall  be  the  Place  of  their  Dwelling?  Or  fliallall  thofe 
fhining  Worlds  be  Manfions  of  various  Refidence,  as  thou 
fhalt  lead  thy  Saints  fuccefTively  thro'  the  vaft  and  numerous 
Provinces  of  thy  boundlefs  Dominion  ?  Sorrow,  Sin,  and 
Temptation,  fliall  be  named  no  more,unlefs  to  triumph  over 
ihem  in  immortal  Songs.  The  faireft  Spirits  of  Light,  in 
their  own  heavenly  Forms,  fhall  be  the  Companions  and  At- 
tendants of  the  Children  of  God.  ^efus,  the  Lord  of  Glory, 
is  their  King  and  Head,  the  Leader  of  their  Triumph,  and 
the  Pattern  of  their  Exaltation.    3^efus  (hall  appear  in  his 

Meridian 


Serm.  X.  «/ ^  Christian.  175 

Meridian  Luflrc,  as  the  Sun  of  Right couftiefs  in  the  Noon  of 
Heaven  ;  yet  the  Beams  of  his  Jnlluence  fliall  be  gentle  as 
the  Morning-Star.  There  needs  no  other  Sun  in  that  upper 
World  :  The  Lamb  is  the  Light  thereof.  Jefus^  the  Ornament 
of  Paradile,  and  the  Delight  of  God,lhall  be  the  eternal  and 
beatific Objedl  of  their Senfes,  and  their  Souls,*  they  mufl  be 
where  he  is,  to  behold  his  Glory. 

The  blelled  God  /ball  ckvcll  among  them,  and  lay  out  upon 
them  the  Riches  of  his  own  All-fufficiency  ,*  Riches  of  IVif- 
dotn,  Grace ^  and  Po'ivcr,  all-furprizing,  and  all-infinite.  Divine 
Power  fhall  then  reveal  all  the  Glory  that  has  been  laid 
up  for  them,  of  old,  in  the  Purpofes  of  God,  or  in  the 
Promifes  of  the  Book  of  Life.  But  it  was  fit  it  (liould  be 
hidden  there,  while  the  Time  of  their  Probation  lafled  ,•  it 
was  fit  they  fhould  live  by  Faith,  and  under  fome  Degrees 
of  Darknefs,  while  the  Ages  of  Sin  and  Temptation  were 
rolling  away :  It  was  divinely  proper  that  eternal  Life  fhould 
not  brake  forth,  nor  the  Splendors  of  the  third  Heaven  be 
made  too  confpicuous,  till  the  fix  thoufand  Years  of  Mortality 
and  Death  had  finiflied  their  Revolutions  round  the  lower 
Skies,  and  had  anfwered  the  Scheme  of  divine  Council  and 
Judgment,  on  a  World  where  Sin  had  entred. 

But  Life  and  Heaven  mud  not  be  hid  for  ever.  The  al- 
mighty Word,  in  that  Day,  fhall  bid  the  ancient  Decree  bring 
forthyZr\d  the  Promife  unfold  itfelf  in  publick  Light,  What 
new  Worlds  of  unfeen  Felicity  !  What  Scenes  of  Delight, 
and  celeftial  Bleflings,  never  yet  revealed  to  the  Race  of 
Adam  !  When  the  Rivers  of  Pleafure,  that  had  run  under 
Ground  from  the  Earth's  Foundation,  fliall  break  up  in  im- 
mortal Fountains. 

Mercy  and  Tmth  fliall  lavifli  out  upon  Men  with  an  unfpa- 
ring  Hand  all  thofe  Treafures  of  Life  which  were  hid  in  God, 
and  in  the  Gofpel  for  them.  The  AlUmfe  fliall  pleafe  him- 
felf  in  making  fo  noble  Creatures,  out  of  fo  mean  Materials, 
Dufl:  and  Aflies.  Glorified  Saints  are  Mafi:er-pieces  of  divine 
Skill  ;  and  the  blefl^ed  Original,  or  firfl:  Exemplar  of  them, 
the  Man  Jefus^is  the  Perfedlion  of  the  Contrivance  of  God; 
here  he  has  abounded  in  all  Wifdom  and  Prudence.  Then  the 
Inhabitants  of  the  upper  Worlds  fliall  fee  an  illuftrious  and 
holy  Creation,  rifing  out  of  the  Ruins  of  this  wretched  Globe, 
involved  all  in  Guilt,  and  weltring  in  penal  Fire.  When 
this  Scene  opens,  what  founding  Acclamations  fliall  echo 
from  World  to  World,  and  new  univerfal  Honours  be  paid 

to 


176  Nearness  to  GOD  Vol.  I. 

to  divine  Wifdom  !  The  Morning  Stars  (hall  fing  together 
again,  and  thofe  holy  Armies  flmit  for  Joy. 

The  Grace  of  God  defcending  toEarch,in  Days  pad,  had 
in  fome  Meafure  prepared  his  Children  for  Glory  :  But  in 
that'Day  he  (hall  enlarge  their  Capacities,  both  of  Senfe  and 
of  Mind,  to  an  unconceivable  Extent,  and  (hall  fill  the  Powers 
of  their  glorified  Nature,  with  the  Fruits  of  his  Love,  w^w 
and  old. 

And  what  if  the  Limits  of  our  Capacity  (hall  be  for  ever 
flretching  themfelves  on  all  Sides,  and  for  ever  drinking  in 
larger  Meafures  of  Glory?  What  an  affconifliing  State  of  over- 
growing Pleafure !  What  an  eternal  Advance  of  our  Heaven  1 
The  Godhead  is  an  infinite  Ocean  of  Life  and  BlefTednefs, 
and  finite  VefTels  may  be  for  ever  fwelling,  and  forever  filling 
in  that  Sea  of  All-fufficiency.  There  mufl|  be  no  tirefom 
Satiety  in  that  everlafling  Entertainment.  God  fhall  create 
the  Joys  of  his  Saints  ever  frefli  :  He  fliall  throw  open  his 
endlefs  Stores  of  Blellings,  unknown  ev^cn  to  the  firft  Rank 
of  Angels;  and  feafl  the  Sons  and  Daughters  of  Men,  with 
Pleafures  akin  to  thofe  which  were  prepared  for  the  Son  of 
God.  For  verily  he  took  not  on  him  the  Nature  of  Angels ^  hut 
the  Likenefs  of  finfulFlefJj :  And  '■jjhen  he  floall  appear  the  fecond 
Time  mthout  Sin  to  our  Salvation^  ij^e  [ball  then  be  made  like  hiniy 
for  voe  fJjall  fee  him  as  he  is.     Amen. 

«j*  «,»   •  j»   r ^'   TjA.   »j."T   ♦»♦   •tr*  "Tir*  ♦*♦  ♦»*  ♦»♦  *<*  *»*  •'r*  *^  '*x*  ***  *<*  ***  *<"*  *^»*  'i^  ♦^^  *jr*  *t<*  •v  •▼•  ♦»' 

SERMON     Xr. 

Nearnefs  to  GOD  the  Felicity  of  Creatures. 


Psalm    Ixv.    4. 

Blejfed  is  the  Man  whom  thou  choofeft.,   and  caufefi  to  approach 
unto  thee^  that  he  may  dzi;eil  in  thy  Courts. 

The  Firft  Part. 

IT  was  an  elegant  Addrefs  that  the  Queen  of  Sheha  made  to 
Solomon^  when  flie  had  furveyed  the  Magnificence  of  his 
Court,  and  had  heard  his  Wifdom  :    Happy  are  thy  Men^ 
and  happy  are  thefe  thy  Servants ^  whoftand  continually  before  thee ! 

And 


Serm.  XI.         the  Felicity  of  Creatures.  177 

And  there  was  much  Truth  and  Monour  in  her  Speech.  But 
the  Harp  of  David  (Irikes  a  diviner  Note  ;  Blejfcd  is  the  Man 
rvhom  thou  choofcjl^  O  God,  that  he  may  approach  unto  thee^  and 
dzvcll  in  tijy  Courts,  m  the  holy  Sanduary  ! 

Whether,  in  thele  Words,  the  Prahnift  blenfes  thofe  Lcviics 
and  Pricjls^  vvhofc  Duty  it  was  to  attend  the  Ark,  and  to  dwell 
near  the  Tabernacle,  or  whether  he  pronounces  Blcjfcdnefs  on 
every  Man  of  Ifrael^  whofe  Habitation  nigh  the  Ark  gave  him 
trequcnt  Opportunities  to  attend  at  that  folemn  Worfliip,  is  non 
very  neceflary  to  determine.  Either  of  thefe  may  be  called 
dwelling  m  the  Courts  of  God.  But 'tis  mod  probable,  that  the 
facred  Writer  defigns  the  fecond  Senfe  of  the  W^ord,  and  that 
he  includes  himfelf  in  the  Defire  or  PofTefliOn  of  thisBleflednefs, 
tho'  he  was  neither  a  Priefl  nor  a  Levite  -,  for  he  ufes  the  fame 
Phrafe  in  leveral  Places,  and  applies  it  to  himfelf  :  Pfal.  xxvii. 
4.  One  Thing  have  I  defired  of  the  Lord,  that  I  willfeek  after  ; 
That  I  may  dwell  in  the  Houfe  of  the  Lord  all  the  Days  of  my 
Life.  Pfalm  xxiii.  6.  /  will  dwell  in  the  Houfe  of  the  Lord  for 
ever.  By  which  he  intimates,  that  he  would  feek  the  moH:  fre- 
quent Opportunities  of  approaching  God  in  public  Worfliip. 

'Tis  iutficient  to  my  prefent  Purpofe,  that  the  holy  Pfalmift 
makes  the  Bleffednefs  of  Man  to  depend  upon  \i\snear  approaches 
to  God. 

Here  we  Ihould  remember,  that  God  is  neceflarily  near  to 
all  his  Creatures,  by  his  infinite  Knowledge,  by  his  preferving 
and  governing  Power  :  He  is  not  far  from  every  one  of  us  ;  for 
in  him  we  live,  and  move,  and  have  our  Being  •,  Adls  xvii.  27, 
28.  But  the  Privilege  which  David  fpeaks  of  in  my  Text,  is 
^  peculiar  Approach  of  a  Creature  to  God,  which  is  a  Fruit  of 
divine  Choice  and  Favour.  The  Souls  who  enjoy  this  Blefling 
are  chofen  to  it,  and  by  divine  Providence  and  Mercy  are  caufed 
to  approach  him.  What  farther  Explication  of  this  Phrafe  is 
neceflary,  will  be  fufficiently  given  in  the  following  Part  of  the 
Difcourfe. 

Let  this  then  be  the  Do^rine  which  I  fliall  attempt  to  con- 
firm an'd  improve,  (viz.) 

Dod.    Nearnefs  to  God  is  the  Foundation  of  a  Creature's 

Happinefs. 
This  may  be  proved  with  Eafe,  if  we  confider,  What  'tis 
that  makes  an  intelligent  Being  happy  ;    and  how  well  fuch  an 
Approach  to  God  furnifhes  us  with  all  the  Means  of  attaining  it. 

N  The 


178  Nearness  to  GOB  Vol.  I. 

The  hgredients  of  Happinefs  are  thefe  three  ;  The  Contem- 
plation of  the  mod  excellent  Objed  :  The  Love  of  the  chiefeft 
Good  :  And  a  delightful  Senfe  of  being  beloved  by  an  all- 
fufficient  Power,  or  an  almighty  Friend. 

\Jl.  The  Contemplation  of  the  mofi  excellent  Ohjeui.  And  he 
v;ho  is  neareft  to  God,  has  the  fai reft  Advantages  of  this  Kind, 
The  Underflanding  is  a  noble  Faculty  of  our  Natures ;  Truth 
is  its  proper  Food,  and  Truth,  in  all  the  boundlefs  Varieties  and 
Beauties  of  it,  is  the  Objeft  of  its  Purfuit,  when  'tis  refined 
from  S'enfualities. 

This  is  the  Delight  of  the  Philofopher^  to  fearch  all  the  hid- 
den Wonders  of  Naaire,  and  purfue  Truth  with  a  mofl  pleafu- 
rable  and  reftlefs  Fatigue  :  For  this  he  climbs  thePIeavens,  traces 
the  planetary  and  the  ftarry  Worlds  :  For  this  he  pries  into  the 
Bowels  of  the  Earth,  and  founds  the  Depths  of  the  Ocean  ; 
ind  when,  with  immenfe  Toil  of  Mind,  he  has  found  out  fome 
unknown  natural  Truth,  how  are  all  the  Powers  of  his  Soul 
charmed  within  him,  and  he  exults,  as  it  were,  in  a  little  Paradife ! 
But  the  Souls ^  who  are  admitted  to  drazv  nearefl  to  God,  con- 
template infinite  Truth  in  its  Original.     They  converfe  with 
that  divine  Artificer,  who  fpread  abroad  thefe  Curtains  of  Hea- 
ven, who  moulded  this  Globe  of  Earth,  and  furnifhed  the  up- 
per and  the  lower  Worlds  with  all  their  admirable  Varieties. 
He  is  a  God  of  Glory  and  Beauty  in  himfelf,  as  well  as  the 
Author  of  all  the  Beauties  of  Nature.     All  his  Perfedions,  as 
well  as  his  Works,  yield  heavenly  Matter  for  Contemplation  : 
He  eminently  contains  in  himfelf  all  the  amazing  Scenes  of  Na- 
ture, and  the  more  tranfporting  Wonders  of  the  World  of 
Grace  -,  thofe  Myfteries  wherein  be  has  abounded  in  all  Wifdom 
and  Prudence  ;    How  the  ruined  6"^?/^  of  Adam  were  refcued 
from  Death,  by  the  Son  of  God  dying  in  their  Stead  ;    how 
Satan  was  baffled  in  his  moft  fubtle  Defigns,  and  the  deepefl 
Policies  of  Hell  undermined,  when  the  Prince  of  Darknefs  de- 
ilroyed  his  own  Kingdom,  by  perfuading  Men  to  put  the  Son 
of  God  to  Death. 

What  a  divine  Pleafure  is  it  to  converfe,  with  that  Wifdom 
which  laid  the  eternal  Scheme  of  all  thefe  Wonders,  and  of  ten 
thoufand  more  unknown  Beauties  in  the  Tranfadlions  of  Pro- 
vidence and  Grace,  with  which  the  blefTed  Minds  above  are 
feafted  to  Sadsfaflion  !  And  befides  all  thefe,  God  has  referved 
in  himfelf  a  hidden  World  of  new  Scenes  to  open  hereafter, 
and  an  everlafting  Profufion  of  new  Wonders  to  difplay  before 

the 


Sorin.  XI.  the  FcLicirv  ^/ Creaturls.  i-jcj 

the  Kyes  of  liis  Favourites.  Heaven  is  dcrcribcd  hy  feeing  Gody 
by  beholding  him  Face  to  Face,  and  by  knowing  him  in  the-  Way 
;-nd  Manner  in  which  iveare  knozvn:  And  lie  is  pleafed  to  indulge 
Tome  Tafte  of  this  Felicity  to  his  Children  in  this  Life,  by  Me- 
iiiunis  :\.\\(\  (ilaflfes,  by  I'ypes  and  Figures,  by  his  Word  and 
Ordinances,  under  the  enlightning  Beams  of  his  Spirit.  This 
is  the  Beauty  of  the  Lord,  for  the  View  of  which,  David  dcfircd 
to  divellin  the  Sandluary,  Pfal.  xxvii.  that  he  m\g\\i  fee  the  Powei' 
tnd  Glor-y  of  God  coni\nud\\)\  as  he  had  lbmetimesy^^«  //  there : 
I'hat  he  might  behold  his  Beauty,  and  talk  of  his  glorious  Good- 
nefs  in  his  holy  Temple.  O  hozv  great  is  his  Goodnefs  !  and  how 
great  is  his  Beauty  !  Zech.  ix.  1 7. 

But  Contemplation  alone  cannot  make  a  Creature  happy  : 
This  only  entertains  the  Underf}a?iding,  v/hich  is  but  one  Faculty 
of  our  Natures  •,  the  I^Fill  and  Jffe^ions,  mud  have  their  pro- 
per Entertainment  too.  Their  beatific  Exercife  may  be  com- 
prized in  the  Word  Love,  either  in  the  Outgoings,  or  the  Re- 
turns of  it :  And  this  leads  me  to  the  following  Particulars. 

Wdly.  The  next  Ingredient  of  a  Creature's  Happinefs  is,  The 
Love  of  the  chief  eft  Good.  And  thofe  whom  God  choofes,  and 
caufes  to  approach  himfelf,  when  they  are  under  divine  Illumina- 
tions, fee  fo  much  Beauty  and  Excellency  in  his  Nature,  his 
Power  and  Wifdom,  and  fo  many  lovely  Glories  in  his  over- 
flowing Grace,  that  they  cannot  but  love  him  above  all  Things  ; 
and  this  Love  is  a  great  Part  of  their  Heaven.  What  fweeter 
Pleafure  is  there  in  this  lower  World,  than  to  give  a  Loofe  to 
the  affeftionate  Powers  of  the  Soul,  to  converfe  with  the  moft 
amiable  and  mofl:defiredObje6l,to  feed  upon  it  without  ceafing, 
and  to  dwell  with  it  perpetually  ?  But  the  mod  relifhing  En- 
joyments of  this  Kind  that  Mortality  admits  of,  in  the  Purfuit 
or  PofiefTion  of  created  Good,  are  but  faint  and  feeble  Shadows 
of  the  Bleffednefs  of  holy  Souls  in  the  Love  of  God,  who  is  the 
moft  amiable,  and  the  beft  of  Beings  :  Therefore  they  love  him 
with  all  their  Heart  and  Soul,  with  all  their  Mind  and  Strength  ; 
and  if  they  had  more  Powers  in  Nature  that  could  be  employed 
in  Love^they  fhould  all  be  laid  out  in  the  Search  and  the  Frui- 
tion of  this  Firfl  and  Befl-beloved :  For  there  are  endkfs  Stores, 
and  Treafures  of  unknown  Lovelinefs  in  the  Godhead,  to  excite 
and  entertain  for  ever  the  frelliEfforts  of  the  moft  exalted  Love. 

But  for  me  to  know,  and  to  love  the  beft  of  Beings,  cannot 
make  me  completely  happy,  unlefs  I  am  beloved  of  him  alfo,  and 
unlefs  I  feel  thcit  he  loves  me.  Happinefs  requires  mutual  Love. 

N  2  The 


i2o  Nearn£SS  ffi  GOD  .  Vol.  I. 

The  third  Ingredient  therefore  of  our  Felicity,  and  that 
which  perfeds  the  BlelTednefs  of  a  Creature^  is,  T:be  delightful 
Senfe  of  the  Love  of  an  Ahnighty  Friend.  To  know,  to  Jove, 
and  to  be  beloved  by  fuch  a  Being,  inufl  complete  our  Blifs  ; 
one  who  hath  all  Beauty,  and  all  Goodnefs  in  hinifelf ;  one 
who  can  free  us  from  every  Pain,  fecure  us  againfl:  every  Peril, 
and  confer  upon  us  every  Pleafure.  This  is  the  Perfedion  of 
our  Heaven,  when  all  thefe  are  enjoyed  in  a  perfedl  Degree, 
without  any  Allay.  Now  fuch  is  the  State  of  thofe  who  are 
chofen^  and  caufed  to  approach  unto  Gcd,  fo  as  to  know  him,  and 
love  him  •,  that  they  have  the  chiefeft  Advantages  to  obtain 
the  AlTurance  and  Tafte  of  his  Love.  The  Man,  whom  the 
Pfalmifl  pronounces  Bleffed  in  my  Text,  hopes  for  this  Plea- 
fure in  the  Houfe  of  God,  that  he  fhall  be  fatisfed  'with  the 
divine  Goodnefs  there. 

The  Lcving-Kindnefs  of  God  is  Life,  or  fomething  better  than 
Life^  Pfal.  Ixiii.  3.  and  to  have  a  Senfation  of  this  Loving- 
Kindnefs  is  to  fed  that  I  live.  To  think,  to  know,  and  to  be 
alTured  that  I  am  beloved  by  an  all-fuiHcient  Power,  who  can 
do  more  for  me  iJ^an  I  can  ajk  or  think^  in  Life,  and  Death,  and 
in  Eternity,  and  10  have  pleafing  and  fpiritual  Senfations  oUhis 
Lovefjed  abroa^in  the  Heart  -,  this  raifes  the  Chriilian  near  to 
the  upper  Heavpn,  while  he  dwells  on  Eailh,  and  he  rejoices 
with  Joy  unjpeakhble,  and  full  of  Glory.        ^ 

Some  may  ohj\5l  here,  and  fay.  Is  it  no  Part  of  our  BlefTed- 
nefs  then  to  love  the  Saints,  to  rejoice  in  their  Love,  to  con- 
template the  \^rks  of  God,  and  his  Wonders  in  Creation  and 
Ptoyjdence  ?  Jnfw.  Yes  furely  \  and  we  have  allowed  it  be- 
fore :  But  when  we  take  true  Satisfaction  in  any  of  thefe,  'tis 
as  they  proceed  from  God,  as  they  relate  to  God,  and  lead  our 
Souls  to  center  in  him  ;  for  God,  who  is  the  firfl:  Caufe,  may 
be  the  laft  End  of  all,  and  no  Creatures,  as  divided  from  him, 
can  make  us  either  holy  or  happy. 

I  proceed  to  make  fome  Improvement  of  the  few  Thoughts 
I  have  delivered  on  this  Subjefl. 

I.  Myfirft  Reflexion  fhould  be  upon  the  Scale  of  Bleffednefs^ 
or  the  feveral  Degrees  of  Felicity  that  Creatures  are  pojfeffed  of^ 
according  to  their  advancing  Approaches  towards  God :  But  my 
Meditations  dilate  themfelves  here  to  fo  large  an  Extent,  as 
makes  it  necelTary  to  adjourn  this  Thought  to  the  next  Dif- 
courfc.     I  proceed  therefore  to  the 

lid  RefledUon, 


.Serm.  XI.  the  Felicity  of  Crkaturis.  i8i 

IIcl  Reflection.  JFhai  unhiozvn  Evil  is  cottainfd  in  the  Na- 
ture of  rcery  Sin^for  it  divides  the  Creature  from  Gcd  and  from 
Uappinefs  ?  It  may  be  faicl  to  every  Soul  on  Earth,  as  it  was 
once  fail!  to  Ifrael ;  Tour  Iniquities  have  fcpar ate d  betif;een  you 
and  sour  God,  Ifa.  lix.  2.  \N'hat  a  World  of  cndlcfs  Mifchict 
was  ccmprizctl  in  the  firft  Sin  of  y^dam,  whereby  this  lower 
Creation  was  (as  it  were)  cut  off  from  God  at  once  ?  Man  was 
at  firll  happy  in  the  Image  and  Love  of  his  Maker,  akin  to 
him  by  Nature  and  Creation,  as  a  Son  to  a  Fatlicr :  Adamzt^a: 
the  Sou  of  God,  Luke  iii.  u/t.  and  he  enjoyed  the  Privikge  and 
the  Pleafure  of  holy  Nearnefs  to  God,  and  humble  Converfe  with 
him.  He  read  the  Name  of  his  Maker. in  all  his  Works  ;  he 
could  contemplate  divine  Wifdom,  Power,  and  Goodnefs,  there; 
he  Icved  his  Creator  with  all  his  Soul,  and  was  happy  in  his 
Creator's  Love.  But  when  Sin  entered,  ^dam  fled  from  his 
heavenly  Father,  and  his  Friend  ;  He  hid  himfelf  among  the 
Trees  in  the  Garden^  when  the  Voice  of  the  Lord  called  after 
him,  Adam,  where  art  thou  ?  And  it  has  been  the  difmal  De- 
fcription  of  Sinners  ever  fince,that  they  are  afar  off  from  God. 

O  what  Tongue  can  exprefs,  or  what  Heart  can  conceive 
the  immenfe  Load,  and  everlafting  Train  of  Mifchiefs  and  Mi- 
leries,  that  lye  heavy  on  poor  Mankind,  and  have  purfued  hu- 
man Nature,  in  all  the  infinite  Members  and  Branches  of  it, 
through  all  Ages  and  Nations,  for  almoll  fix  thoufand  Years  ? 
All  thefe  were  introduced  by  Man's  firft  Difobedience.  Wc 
are  a  finful  Race  of  Creatures,  born  in  the  Likenefs  of  the  ori- 
ginal Sinner  :  We  come  into  the  World  efiranged  from  God^ 
end  go  ajlray  from  the  Womb  •,  for  wc  were  fkapen  in  Iniquity^ 
tind  conceived  in  Sin,  Pfal.  Iviii.  3.  &  li.  5.  'I'is  the  Temper 
and  Spirit  of  Mankind,  by  Nature,  to  defire  an  Abfence  from 
God,  and  to  wifh  their  own  Mifery.  Job  xxi.  14.  What  is  the 
yllmighty  that  we  fhould  ferve  him  ?  Depart  from  us^  for  we  de- 
fire  not  the  Knowledge  of  thy  Ways.  By  Nature  we  love  him  not, 
nor  do  we  feek  after  his  Love.  This  is  your  State,  and  this 
mine  by  Nature :  Thefe  are  our  hateful  and  deplorable  Circum- 
ftances,  and  yet  we  go  on  to  aggravate  our  own  Guilt,  to  run 
farther  from  God  hourly,  and  to  make  hafte  to  everlafting 
Wretchednefs,  if  divine  Grace  prevent  us  not. 

Illd  Refledion.  Is  Nearnefs  to  God  the  Foundaticn  of  the 
Creature's  Felicity,  then  how  vain  are  all  Pretences  to  Happinefs^ 
while  Man  is  a  Stranger  to  God  ?  Let  him  be  furrounded  with 
all  imaginabk  Delights  of  Senfe,  or  let  him  be  furnifhed  with 

N  2  all 


1 82  Nearness  ta  GOD  '  Vol.  I. 

all  Advantages  of  Reafon,  or  natural  Knowledge,  to  entertain 
the  Mind  ;  yet  if  he  be  afar  off  from  Go.i,  he  mud  be  afar  oft 
from  Blcflednefs.  Without  God^  and  without  hope^  is  the  Cha- 
racfter  of  the  finful  World.  Do  the  prophane  and  fcnftial  Wretch- 
es boaft  of  their  Pleafures,  while  God  is  not  in  all  their  Tho'ts? 
Empty  Shows  of  Pleafure,  and  vain  Shadows !  And  even  thefe 
Shadows,  thefe  vain  Flatteries,  are  ever  flying  from  their  Em- 
braces ♦,  they  delude  their  Purfuit  in  this  World,  and  fhall  va- 
nifh  all  at  once  at  the  Moment  of  Death,  and  leave  them  in 
everlafling  Sorrow. 

Let  the  Senfualijl  fport  himfelf  in  his  own  Deceivings,  and 
blefs  himfelf  in  the  Midft  of  his  Madnefs  :  Let  the  rich  World- 
ling fay,  "  Soul  take  thine  Eafe^  for  thy  Barns  and  thy  Chefts 
"  are  full.  "  Let  the  mere  Philofopher  glory  that  he  has  found 
Happinefs  out  ;  let  him  bufy  himfelf  in  refined  Subtleties,  and 
fwell  in  the  Pride  of  his  Reafon  :  Let  all  thefe  Pretenders  to 
Felicity,  compliment  each  other  if  they  pleafe,  or  call  themfelves 
the  only  happy  Men  •,  yet  the  meaneft  and  the  weakeft  of  all  the 
Saints,  would  not  make  an  Exchange  with  them  •,  for  the  Saint 
is  brought  nigh  to  God  :  And  tho'  his  Poverty  here  be  never 
fo  great,  and  his  Underftanding  never  fo  contemptible,  yet  he 
knows  this  great  Truth  well,  that  To  exchange  God  for  the  Crea- 
ture^ would  be  infinite  Lofs^  and  Mifery  unfpeakable.  They  who 
never  drew  near  to  God,  who  never  faw  God  in  his  Works  or 
his  Word,  fo  as  to  love  him  above  all  Things,  and  partake  of 
his  Love,  mud  be  miferable  in  Spite  of  all  their  Pretences  : 
ney  that  are  far  from  God  fhall  per ifh^  Pfal.  Ixxiii.  27. 

IVth  Refledion.  God  has  not  utterly  abandoned  this  World  to 
Sin  and  Mifery  ^while  he  keeps  his  Word  and  his  Ordinances  in  it  : 
For  thefe  are  his  appointed  Means  of  approaching  to  him,  and 
Steps  whereby  we  may  climb  to  the  BlefTednefs  of  Saints  and 
Angels.  God  fent  his  Word  after  Adam  the  Sinner,  when  he 
fled  from  him  in  Paradife,  that  he  might  recal  Man  back  to 
himfelf  •,  and  he  has  been  ever  fince  fending  MefTages  of 
Peace,  and  Invitations  of  Love,  to  a  ruined  and  rebellious 
World.  Happy  Sinners,  who  hear  the  Voice  of  an  inviting 
God,  who  turn  their  Back  upon  the  perifhing  Vanities  of  Life 
and  Time,  who  forfake  the  Creatures,  and  return  to  their  Creator 
again  I  Thoufands  of  the  Sons  and  Daughters  of  Adam  have 
accepted  the  MelTages  of  this  Grace,  and  have  been  by  thefe 
Methods  trained  up  for  Glory :  By  converfing  with  God  in  his 
Ordinancesj  and  dwelling  in  his  Courts  on  Earth,  they  have  been 

X  happily 


Serm.  XI.  the  Felicity  ^/ Creatures.  i8^ 

hippily  prepared  for  an  everlafling  Habitation  in  his  Court  of 
H-uvcn.  We  this  Day  arc  favoured  with  the  fame  divine  Call 
in  the  Gofpel  •,  let  every  Soul  of  us  rejoice  and  follow. 

Vth  ReHedion.  'Jhe  true  Value  of  Things  on  Earth  7nay  be 
judged  of^  and  determined  by  their  Tendency  to  briyjg  us  near  to  Gci 
find  Heaven.  The  common  Mcafure  of  our  Efteem  of  Things, 
is  the  Influence  they  have  to  promote  what  we  think  our  Ilap- 
pinefs.  Now,  if  our  Judgment  be  fet  right  in  this  Point,  and 
we  are  convinced  that  an  Approach  to  God  is  the  Way  to  be 
happy,  then .  whatfocver  leads  us  neareft  to  God  will  rife  in 
A'alue  in  our  Elleem. 

Then  our  Hearts  will  fet  a  high  Efteem  on  thofe  Friends  or 
Relatives,  who  draw  us  to  the  Knowledge  and  Love  of  God  : 
Then  we  Ihall  prize  the  Minijlrations  of  the  Gofpel  in  England 
above  the  Riches  of  both  the  Indies  :  Then  we  ftiall  not  think 
the  Mifiiflry  of  the  Word  a  mean  and  contemptible  Employ- 
ment, nor  delight  to  hear  Scandals  thrown  on  the  Perfons  or  the 
Charadlers  of  thofe  who  are  engaged  in  it  •,  for  thefe  are  the 
Servants  of  the  living  God.,  who  fhew  us  the  Way  to  be  happy. 
Then  we  Ihall  commend  thofe  Sermons^and  thofe  Writings  moft, 
not  th^  have  moft  Wit  and  Fancy  in  them,  but  thofe  which 
v/e  feel  and  find  to  draw  our  Hearts  fartheft  off  from  Sin  and 
the  Creature,  and  bring  them  neareft  to  God  ;  and  then,  if 
there  were  but  one  Bible  in  the  World,  we  ftiould  all  agree  to 
iay.  That  there  is -not  Treafure  enough  in  all  the  material  Cre- 
ation to  purchafe  it  out  of  our  Hands, 

VI th  Reflexion.  All  the  Means  of  Separation  from  God^ 
fhould  be  numbered  among  the  Injiruments  of  real  Mifery. 

Does  Satan.,  the  fallen  Angel.,  folicit  our  Youth  with  his  Flat- 
teries •,  that  'tis  Time  enough  to  mind  Religion  yet ;  let  us  have 
a  few  more  gaudy  Days  firft  ?  Does  he  frighten  the  aged  Sin- 
ner with  terrible  Fallhoods,  and  tempt  him  to  an  utter  Defpair 
of  Grace  ?  Let  his  wicked  Suggeftions  be  renounced  with  Dif- 
dain,  and  let  him  never  prevail  to  keep  one  Soul  of  us  at  a 
Diftance  from  God  •,  for  his  firft  Bufinefs  was  to  divide  us  from 
God,  and  to  ruin  our  Happinefs  :  And  'tis  his  daily  Employ- 
ment to  hold  us  faft  in  the  Chains  of  Iniquity  and  Death,  and 
thus  to  prevent  our  Return  to  God. 

Does  the  Flejh  allure  us  to  purfue  finful  Delights  ?  Does  it 
awaken  and  charm  our  Imagination  with  the  flowery  and  fatal 
Scenes  of  Luxury  and  Mirth  ?  Do  the  Lufl:s  of  the  Flefli,  or 
the  Lu^U  of  the  Eye,  perfuade  us  to  feek  Happinefs  among 

'  N  4  them  ? 


iS4  Nearness  to  GOD  VoJ.  I. 

them  ?  And  tempt  us,  at  lead  for  the  prefcnt,  to  lay  afide  the 
Thoughts  of  God  ?  Let  us  fet  a  ftridl  Guard  upon  ourfelves, 
and  watch  all  the  Avenues  of  Senfe  and  Appetite,  left  we  be 
drawn  off  from  the  Pradice  of  Piety,  and  the  Service,  and  the 
Love  of  God,  where  true  Happincfs  is  only  to  be  found. 

Bo  ye  find^  0  Chriftians,  that  the  World  begins  to  creep  into 
your  Hearts  ?  Do  you  find  any  Creature  fit  too  near  your  Souls 
and  take  up  any  of  that  Time  and  Room  which  God  fhould 
have  there  ?  Awake  betimes,  and  beftir  yourfelves,  left  it  di- 
vide you  from  your  Happinefs.  When  you  feel  your  Spirits 
at  any  Time  grow  cold  in  religious  Worihip,  when  you  can 
pafs  a  Day  with  an  Indifference  about  fecret  Converie  with 
God,  and  be  content  to  be  long  abfent  from  him,  fearch  with 
Diligence  what  Enemy  *tisthat  has  crept  in  fecretly,  andinter- 
pofes  betwixt  God  and  you  •,  and  when  you  have  found  it,  ne- 
ver reft  till,  by  the  Aids  of  divine  Grace,  you  have  removed 
the  Idol  from  your  Thoughts,  and  your  Souls  be  reftored  to  its 
holy  Nearnefs  to  God  again.  I  might  fay  in  general,  concern- 
ing  all  this  World,  keep  your  Hearts  aloof  from  it,  while  your 
Hands,  and  perhaps  your  Heads  too,  are  engaged  in  the  ne- 
ceffary  Affairs  of  it.  The  nearer  your  Souls  are  to  the  Crea- 
tures, the  farther  they  depart  from  God  and  Bleftednefs.  As 
a  natural  Confequence  from  this  Thought,  we  may  raife  a 

Vllth  Refiedtion.  Wanderings^  and  vain  Noughts  in  the  Time 
of  religious  Worjhip^  are^  and  will  be ^  the  great  Burdens  of  a  Child 
of  God  ;  for  they  clog  him,  and  keep  him  down,  when  he  would 
rife  to  his  heavenly  Father  •,  they  are  Bars  in  his  Way  to  Blef- 
fcdnefs,  for  they  hinder  his  approach  to  his  God,  But  what 
wretched  Creatures  are  we,  if  we  indulge  vain  Thoughts, 
and  worldly  Images  and  Idols  in  the  Houfe  of  God,  without 
Complaint,  and  without  Mourning  !  What  holy  Shame  and 
Repentance  ftiould  it  work^n  us,to  think,that  even  in  the  Place 
where  the  great  and  bleffed  God  comes  to  fhew  his  Face,  we 
fhould  be  building  up  Walls  and  Partitions  to  hide  his  Face  from 
us  !  that  we  fhould  turn  away  our  Faces  from  him  in  the  Houl* 
when  he  comes  on  Purpofe  to  meet  us  / 

I  might  add,  as  a  concluding  RefieUien^  That  Uis  a  tirefome 
Bondage  to  a  Saint ^  in  a>devout  Frame ^  to  dwell  fo  long  in  this 
Body  of  Flefh  and  Blood,  This  mortal  State  prevents  our  complete 
Happinefs  every  Hour  that  we  tarry  in  it.  While  we  fojourn  in 
this  Tabernacle,  we  are  fo  much  the  farther  from  God ;  while 
we  arc  at  home  in  tbs  Body^  wc  are  abfent  from  the  Lordy  2  Cor. 

V.  6. 


Serm.  XI.         the  Felicity  of  CKEATirKES.  '     185 

V.  6.  This  mortal  Flclh  is  .i  [^linful  Vail  to  the  lively  Chrif- 
tian,  for  it  divides  him  from  the  Sight  and  full  Enjoyment  ot 
his  chofen  Blcflcdnefs.  At  the  bed  we  fee  God  but  darkly  thro" 
a  Glafs  while  we  dwell  here  ;  the  Moment  of  Rclcafe  places 
us  iR  the  Region  o'i  S^\nis^\w\\cicwe JJjall fee  him  Face  toFacCy 
I  Cor.  xiii.  1 2 . 

Tho*  all  thefc  Reflexions  may  afford  us  many  ufcful  Rules 
for  our  Pra6lice,  yet  I  will  not  finifh  the  Difcourfe  without  a 
few  Inferences  which  are  more  exprelly  Pra5iical. 

Pracflical    Directions. 

Ifl.  Give  (fJI  Glory  to  God  for  ever^  who  brings  himfelf  fo  near 
to  us  :  He  puts  us  thus  far  in  the  Road  to  Happinefs,  when 
he  builds  his  Houfes  amongll:  us,  when  he  approaches  to  us  in 
his  holy  Ordinances,  when  he  calls,  and  caufes  us  to  approach 
to  him,  and  gives  us  kind  and  fure  Promifes  of  eternal  BlefTed- 
nefs  above  in  his  immediate  Prefence.  Let  each  of  us  join  with 
Solomon  in  that  noble  Piece  of  Worfhip,  i  Kings  vlii.  27.  But 
will  God  indeed  dwell  on  Earth?  Behold  the  Heaven  of  Heavens 
cannot  contain  thee^  how  much  lefs  any  Houfe  that  is  built  for  thee? 
Yet  the  Lord  is  near  to  the  Churches  of  his  Saints,  when  they 
worfhip  him  :  He  is  near  to  all  that  call  upon  hir,j,  to  all  that 
call  upon  him  in  Truths  Plal.  cxlv.  18.  And  his  Word  is  near 
uSy  even  in  our  Hands,  and  on  our  Lips  •,  that  Word  which 
teaches  us  the  Way  to  approach  God,  and  enfures  the  Bleflednefs, 

O  give  Glory  to  God,  the  Great  and  Holy  God,  that  he 
fhould  ever  be  wilhng  to  let  Sinners  approach  him  •,  that  the 
Majefty  of  Heaven,  and  the  fupreme  Lord  of  all,  who  had  been 
highly  provoked  by  his  rebellious  Creatures,  fhould  ever  come 
into  Terms  of  Reconciliation  ;  that  he  himfelf  fhould  provide 
a  reconciling  Sacrifice,  to  fatisfy  his  own  governing  Juftice,  and 
a  reconciling  Spirit  to  reduce  the  Rebel  Man  to  his  Obedience 
and  Love.  This  divine  Condefcenfion,  O  my  Soul,  demands 
thy  Wonder,  and  thy  Worfliip. 

2dly.  Adore  the  Myftery  of  the  Incarnation^  and  blefs  God  in- 
carnate \  for  this  is  the  Ground  of  all  our  habitual  Nearnefs  XiO 
God,  and  all  our  a6lual  Approaches  to  him  and  Heaven,  \i 
was  the  Son  of  God,  who  is  one  wit'h  the  Father,  that  (looped 
down,  and  approached  to  our  Nature,  and  took  a  Part  of  it  into 
Union  >vith  himfelf,  that  we  might  approach  to  the  Deity  : 
No  Man  cometh  to  the  Father,  but  by  the  Son,  Joh.  xiv.  6.  For 
ever  had  we,  the  wretched  Offspring  of  £iv,  been  baniflied 

from 


1&6  Nearness  to   GOD  Vol.  I. 

from  the  Courts,  and  the  Prefence  of  God,  had  not  this  Man 
Jefus^  the  Son  of  Mary\  been  caufed  firft  to  draw  near,  and  to 
dwell  near  \  and  blefled  be  his  Name  for  ever. 

We  rejoice  with  all  the  Powers  of  our  Souls,  to  think  how 
near  to  God  the  Man  Jefus  is,  forfmcehe  approaches  the  Throne, 
we  fhall  approach  too,  Rev,  iii.  21.  We  Ihall  bebleffed  thro* 
his  BlefTednefs,  Gal.  iii.  8,  14.  He  was  firft  chofen  to  draw 
near,  and  we  chofen  in  bim,  Ephef  i.  4.  Nearnefs  to  God  is 
Hill  a  Matter  of  divine  Choice  and  Diflin6lion  :  He  approaches 
to  God  above,  accepted  in  his  own  fpotlefs  Righteoufnefs, 
and  we  in  him  :  He  is  in  a  more  tranfcendent  Manner  one 
with  God,  arid  we  mud  be  united  to  God  by  him,  and  fo 
made  fomewhat  like  him.  Job.  xviii.  24.  When  our  Media- 
tor approaches  to  the  Father  in  Worfhip,  he,  db  our  nign- 
Prieft,  bears  the  Names  of  the  whole  Church  in  Heaven  and 
Earth,  or.  his  Breaft.,  and  on  his  Shoulders^  Exod.  xxviii.  12,  29. 
In  his  Beauty  of  Holinefs,  we  unholy  Creatures  art-  preTented 
before  God,  and  caufed  to  approach  with  glorious  Acceptance. 

Stand  Hill  here,  O  ye  Saints  of  the  Moft  High,  and  furvey 
your  Privileges  and  your  Honours  ;  and  remember,  that  when- 
ibever  you  draw  near  to  God  in  the  Courts  of  his  Houfe, 'twas 
Jefus  who  drew  nearfirft,'tis7f/iyj  who  ftill  dwells  near  to  mike 
you  acceptable  ;  'ds  he  who  maintains  the  Nearnefs  of  your 
State  and  your  Peace  with  God,  by  ever  prefenting  your  Na- 
tures in  his  Perfon  :  He  appears  in  the  Prefence  of  God  for  us, 
Heb.  ix.  24.  'Tis  Jsfus.,  who,  by  his  Spirit,  lifts  you  up  near 
to  the  Father  ;  and  'tis  by  his  beft  beloved  and  neareft  Son, 
that  God  the  Father  draws  near  to  all  his  Children. 

3d]y.  Be  net  found  amon^Ji  the  Mockers  of  Approach  to  God^ 
end  holy  Converfe  with  htm  in  Wcrfhip.  They  defpife  Felicity 
itfelf  Such  there  have  been  of  old,  and  fuch  there  are  in  our 
Days  -,  and  becaufe  they  are  afar  off  from  God  themfelves,  they 
vleny  all  Nearnefs  to  him,  they  ridicule  our  Approaches  to  God, 
as  the  vain  Effefls  of  a  wild  Imagination,  and  the^  mere  fenfible 
Commotions  of  a  warm  Fancy. 

But  is  it  not  a  very  rational  and  intelligible  Thing,  for  a  Soul 
in  public  Worfhip,  Xo  to  draw  near  to  God,  as  to  learn  more  of 
him,  and  to  know  more  of  hisPerfeflions  and  Graces  than  he 
knew  before  ?  May  not  fuch  a  Worfhiper  have  his  Love  to 
God  raifed  and  warmed  by  fuch  advancing  Knowledge  I  And 
may  he  notarife,  by  holy  Inferences,  to  a  livelier  and  a  furer 
Hope  that  he  is  beloved  ot  God  too,  and  folace  himfelf  in  thi$ 

AlTurance  ? 


I 


Serm.  XI.  the  Felicity  of  Creatures.  i^j 

AlTurancc?  What  is  there  in  all  this  which  is  not  pcrfeflly 
aoTccable  to  Reafon,  or  that  ihould  provoke  an  impious  Jeil  ? 
But  k  t  liich  have  a  Care,  kfl  they  biafpheme  God  and  his  Spi- 
rit -,  let  them  take  Heed,  left  they  be  thruft  down  to  Hell,  and 
fct  at  a  dreadful  Diftance  from  God,  without  Remedy,  who 
deride  the  Joy  of  Heaven. 

4thly.  Take  Heed  of  thofe  Deceits  of  being  above  Ordinances^ 
left  you  lofc  true  Happinels  thro'  Pride  and  vain  Conceit.  A- 
bandon  the  vain  Fancy  of  living  nearer  to  God  in  the  Negle6l 
of  'em.  God  is  glorious  in  himfelf,  but  he  has  appointed  Or- 
dinances, as  Means  whereby  we  may  approach  and  fee  him. 
Some  Stars,  tho'  large  in  themfelves,  yet  are  not  vifible  without 
Glaflt-s  ;  and  others  that  are  vifible  to  the  naked  Eye,  ye^  ap- 
pear much  fairer  and  larger  by  this  Help.  Even  fo  thofe  Glo- 
ries  of  God,  which  are  unknown  to  Reafon,  and  to  the  Light 
of  Nature,  are  difcovered  in  the  Miniftrations  of  his  Word  ; 
fuch  are  his  Siibjijlence  in  three  Perfons^  and  his  forgiving  Gface^ 
and  thofe  Glories  of  his  Nature,  which  are  traced  out  by  human 
^Reafon,  ftand  in  a  diviner  Light,  with  all  their  Splendors  about 
them,  in  the  Gofpel,  and  the  Sanduary. 

5thly.  Never  reft  fatisfied  without  approaching  to  God  in  Spirit 
and  in  Truths  when  you  attend  on  his  Ordinances.  This  is  the 
Goodnefs  of  his  Houfe  that  muft  fatisfy  the  holy  Soul  of  the 
Pfalmift,  as  he  exprelTes  it  in  the  following  Words  of  my  Text, 
We  fhall  be  fatisfied  with  the  Goodnefs  of  thine  Houfe, 

What  a  Folly  'tis  to  be  pleafed  with  empty  Ordinances  with- 
out God  !  I  Tim.iv.  8.  Bodily  Ex ercife  profits  little.  To  make 
a  ferious  Matter  of  mere  external  Things,  and  to  make  nothing 
oi  fpiritual  ones !  Thefe  formal  and  filly  Creatures  come  to  the 
Palace  of  the  King,  and  turn  their  Backs  on  his  Perfon,  to  play 
with  his  Shadow  upon  the  Wall ;  ridiculous  and  childifh  Folly ! 
And  yet  how  often  is  this  the  trifling  Pradiceof  Men  of  Wif- 
dom  ?  And  fometimes  Perfons  of  true  Piety  are  tempted  to 
indulge  it.  Let  me  afk  my  Confcience,  "  Did  I  never  let  my 
•'  Curiofity  dwell  upon  the  juft  Reafon»ing,  the  corred  Style, 
*'  the  pretty  Similies,  the  flowing  Oratory,  or  flowery  Beauties 
**  of  a  Sermon,  while  I  negle6led  to  feek  my  God  there,  and 
"  to  raife  my  Soul  near  him  ?  Or  perhaps  I  was  charmed  with 
*'  the  Decency  and  Voice  of  the  Preacher;  or,  it  maybe,  was 
**  better  entertained  with  fome  zeak)us  Party-Flights  which 
*'  flattered  my  own  bitter  Zeal,  and  feemed  to  lancflify  my 
**  uncharitable  Cenfures  j  and  when  I  returned  from  the  Place 

"  ''  of 


1 88  The  Scale  of  Blessedness.  Vol.  I. 

'*  'of  WorfLip,  I  had  a  pleafant  Remembrance  of  all  thefe." 
But  it  had  been  better,  if  Confcience  had  reproached  my  Folly, 
and  made  me  remember,  That  I  had  forgot  my  God  there. 

'Tis  alfo  a  dreadful  Abufe  of  Gofpel -Ordinances,  and  a  high 
Mockery  of  God,  to  come  to  his  Courts,  and  not  draw  near 
him  ',  Jerem,  xii.  2.  When  God  is  near  in  our  Mouthy  but  far 
from  our  Heart.  Ordinances  are  an  appointed  Medium  for 
Man  to  come  to  God  by  them.  If  we  ufe  them  not  as  fuch, 
we  either  make  Idols  of  them,  by  placing  of  them  in  God*s 
Stead,  or  we  make  nothing  of  them,  no  Means  of  Converfe  with 
God  •,  both  Ways  we  nullify  them,  for  an  Idol  is  nothings  and 
mere  Vanity^  as  the  Prophets  and  the  Apoftles  Ipeak  :  So  Or- 
dinances are  vain  and  unprofitable,  and  utterly  infufficient  to 
make  us  happy  without  God.  They  are  mere  Images,  and 
Shadows  without  the  Subftance. 

To  feek  after  God,  and  endeavour  to  approach  him  in  all 
his  own  Inftitutions,  is  the  way  to  be  recovered  from  the  Mi- 
feries  of  the  Fall.  To  live  in  a  holy  Nearnefs  to  God  is  a 
Reftoration  to  the  Pleafures  of  Innocency.  *Tis  the  full  Hap- 
pinefs  of  reafonable  Natures  to  be  always  with  God  :  *Tis  our 
nobleft  Honour,  and  our  fweeteft  Confoladon,  in  this  State  of 
Darknefs  and  Trial,  to  get  as  near  him  as  Earth  and  Grace  will 
admk  ;  and  'tis  alfo  the  beft  Preparative  for  Heaven,  and  the 
State  of  Glory,  where  we  ihall  dwell  for  ever  near  hirn^  and  be 
for  ever  blefled.     Amen. 


SERMON     XIL 

The  Scale  of  Bleffednels  :  Or,  Bleffed  Saints, 
Bleffed  Saviour,  and  Bleffed  Trinity. 

-  — «  II  II  i       ill      II 

Psalm  Ixv.  4.  ' 

Bl'ejjed  is  the  Mm  whom  th»u  choofejl^  and  caufeft  to  apprcac? 
unto  theCy  that  he  may  dwell  in  thy  Courts, 

The  Second  Part. 

BY  the  Entrance  of  Sin  into  the  World,  Man  was  firft  fepa- 
rated  from  God  and  Happinefs :  God  in  righteous  Anger 
withdrew  from  his  Creature  Man  ;  and  Man,  obeying  the 
Diftates  of  his  own  impious  Folly,  runs  farther  away  from  his 

Maker 


Serm.  Xll.         Ihe  Scale  ^/Blessedness.  189 

Maker  God  :  He  is  born  like  a  wild  AJs^s  Colt^  uiiknowing 
and  thoughtlefs  •,  and  like  a  Colt  he  runs  wild  in  tlic  Foreft  of 
this  Work!,  roving  amongll  a  thoiifand  Vanities  in  Qiicfl  ot 
Happinefs,  but  afar  oft'  from  God  iVill.  He  fecks  fubllantial 
and  pleafant  Food,  but  he  meets  with  broad  barren  Sands  in  the 
Wildernefs,  or  with  Brakes,  and  Briars,  and  bitter  Weeds.  He 
follows  every  foolifli  Fire  of  Fancy,  till  he  is  led  into  many  a 
Pit  and  Precipice  :  He  rifes  again,  and  changes  the  Chace  : 
He  tiies  perpetually  from  Objed  to  Obje6t,  but  finds  everlaft- 
ing  Difappointment  :  Shadows  and  painted  Hopes  flatter  and 
tire  and  delude  him,  till  he  lays  down  and  dcfpairsin  Deatii. 

This  is  the  Cafe  of  Mankind  by  Nature  \  they  live  ignorant 
of  God,  and  wilfully  blind  to  their  own  Felicity.  F"^atal  Blind- 
nefs,  and  wretched  Mankind  !  But  blelTed  be  God,  that  he  has 
not  renounced  and  abandoned  all  our  Race  for  ever,  and  fixed 
us  in  a  State  of  eternal  Separation  from  him  !  BlelTed  be  God, 
who  has  chofen,  and  already  called  many  of  the  Wanderers  to 
himfelf  again  !  He  has  built  Dwellings  for  himfelf  on  Earth  ; 
he  has  appointed  Means  for  our  Return,  and  invites  all  to  ap- 
proach him.  Good  David  had  a  full  and  lively  Scnfe  hereof, 
when  he  wrote  the  Words  of  this  Song  \  Blejfed  is  the  Man 
zvbojn  thou  choofeft  and  caufeft  to  approach  unto  thee^  that  he  7nay 
dwell  in  thy  Courts  :  Whence  I  derived  this  Bo5lrine  in  the  fore- 
going Sermon. 

Dodl.  Nearnefs  to  God  is  the  Foundation  of  a  Creature's 
Happinefs. 

This  Truth  appeared  in  full  Evidence,  while  we  confidered 
the  Three  chief  Ingredients  of  true  Felicity.,  (viz.)  T^he  Contem- 
plation of  the  nohleft  Ohje^l.,  to  fatisfy  all  the  Powers  of  the  Under- 
flanding  ;  the  Love  of  the  fupremeGood^  to  anfwer  the  utmofl  Pro- 
penftties  of  the  Will-,  and  the  fweet  and  everlafting  Senfationand 
yljjurance  of  the  Love  of  an  almighty  Friend.,  who  will  free  us 
from  all  the  Evils  which  our  Nature  can  fear,  and  confer  upon 
us  all  the  Good  which  a  wife  and  innocent  Creature  can  defire. 
Thus  all  the  Capacities  of  Man  are  employed  in  their  highell 
and  fweeteft  Exercifes  and  Enjoyments.  Now  'tis  God  alone, 
the  great  and  ever-blefTed  God,  who  can  furnifh  us  with  all  thefc 
Materials  of  BlelTednefs,  who  can  refine  our  Natures,  and  who 
can  thus  engage  and  entertain  all  the  Powers  and  Appetites  of 
our  Natures  refined. 

Having  finifhed  what  I  defigned  in  the  Explication  and  Proof 
of  this  Do(5lrine,  I  proceeded  to  make  various  Reflexions  for 

our 


190  The  Scale  of  Blessedness.  Vol.  I. 

our  Information  mid  Pra5fice.  But  the  Meditation  which  I  pro- 
poled,  and  rcferved  for  this  Dircourfe,  was  the  facred  Scale  of 
Bleffednefs^  or  the  fdveral  Degrees  of  Felicity  that  Creatures  are 
fojfeffed  of^  according  to  their  advancing  approaches  toward  God ; 
and  we  lliall  find  Bleffednefs^  in  its  higheftPerfediion,  to  belong 
only  to  God  himfelf. 

Ift  Degree  of  Blessedness.' 

I.  Happy  are  they  who,  though  they  are  Sinners  by  Nature, 
yet  are  brought  fo  near  to  God^  as  to  be  within  the  Sound  and  Call 
of  his  Grace. 

In  this  Senfe  the  whole  Nation  of  the  Jews  was  a  People  near 
unto  God^  for  he  fhewed  his  Word  unto  Jacob,  his  Statutes  and 
his  Judgments  unto  Ifrael  ;  and  upon  this  Account  they  were 
happy,  in  ancient  Ages,  above  all  Kingdoms  of  the  Earth  -, 
Pfal.  cxlvii.  and  cxlviii. 

Happy  thofe  Countries  where  the  Apoflles  of  Chrifi  planted 
the  Gofpel,  and  brought  Grace  and  Salvation  near  them,  tho' 
they  were  before  at  a  dreadful  Diftance  from  God  !  Happy 
Britons  in  our  Age  !  Though  we  are  involved,  with  the  reft  of 
Mankind,  in  the  common  Ruins  of  our  firft  Defedtion  from 
God,  yet  we  are  not  left  in  the  'Dzxknt^soi  Heathenifm^  on  the 
very  Confines  of  Hell :  But  God  has  exalted  us  near  to  Hea- 
ven and  himfelf,  in  the  Miniftrations  of  his  Word,  and  led  us 
in  a  way  to  his  everlafting  Enjoyment  :  He  has  built  his  San- 
ctuaries amongft  us,  and  eftabliihed  his  Churches  in  the  midil 
of  us.  We  are  invited  to  behold  the  Beauty  of  the  Lord,  to 
return  to  our  Obedience,  and  his  Love,  and  thus  be  made 
happy  for  ever. 

I'hls  is  a  Matter  o^ Divine  Choice  and  peculiar  Favour.  Blefi- 
ed  England,  whom  he  hath  chcfen^  and  caufed  to  approach  thus 
far  towards  himfelf!  And  why  was  not  the  polite  Nation  of 
China  chofen  too  ?  And  why  not  the  poor  Savages  o^ Africa, 
and  the  barbarous  Millions  of  the  American  World  ?  Why  are 
they  left  in  a  difmal  Eftrangement  from  God  ?  Even  fo.  Father^ 
hecaufe  it  pleaftd  thee,  whole  Coiinfels  are  unfearchable,  and 
whofe  Ways  of  Judgment  and  Mercy  are pafi  finding  out, 

Blejfedare  the  People  who  hear  and  knew  the  joyful  Sound,  PfaL 
Ixxxix.  15.  But  there  are  Degrees  of  this  Bleffednefs  even  in  the 
I^nds  which  enjoy  the  Gofpel. 

BleJJed  are  they  above  others,  who  dwell  near  to  the  Places 
of  public  Worfliip,  who  fit  under  an  enlightning,  a   powerful 

and 


Scrn\  XII.  ^he  Scale  ^/Blessedness.  i,,i 

and  pcrkiafivc  Minirtry,  who  have  Opportunity  to  hear  the 
\Vorci  of  Gocl  often,  and  who  have  Skill  to  read  it. 

BUjTed  arc  they  who  are  born  of  religious  Parents,  and  train- 
ed up  jn  the  early  Forms  of  Piety  \  thele  arc  ftill  brouLxht  nearer 
unto  God  i  thev  are  nurfed  up,  as  it  were,  in  his  Churclics, 
and  dwell  in  his  Courts. 

And  hlejled  arc  thole  who  are  devoted  to  the  Service  of  the 
Sandluary,  like  the  Priefts  and  Levites  of  old,  who  were  brought 
neareft  to  God  among  all  Ifrael  •,  for  their  civil  Employment 
as  well  as  their  religious  Duty,  led  them  continually  toward 
Goti,  Heaven,  and  1  lappinels. 

But  all  thele  glorious  Privileges  are  not  fufficient  to  en  lure 
eternal  Felicity,  unlels  we  come  one  Step  farther  in  approaching 

to  God. 

lid  Degree  of  Blessedness. 

II.  Happy  are  thofe  Souls  ijcho  have  been  taught  to  imprtve 
their  outward  ^vantages  of  Nearnefs  to  God,  fo  as  to  obtain  Re- 
conciliation with  him  ^  the  Blood  of  Chrift.  This  is  the  great 
Knd  of  all  the  Privileges  before-mentioned,  which  either  Jew 
or  Gentile  were  Partakers  of  :  This  was  the  Defign  of  all  the 
Approaches  that  God  made  towards  them.  Peace  and  Salva- 
tion were  preached  to  thofe  which  were  afar  off,  and  to  them  that 
wtre  nigh,  and  Chrifb  died  to  reconcile  both  unto  God  •,  and  that 
through  him  both  might  have  an  Accefs  by  one  Spirit  unto  the  Fa- 
theVy  Ephef.  ii.  i6,  17,  18.  Why  are  all  the  alluring  Glories 
of  the  Lord  difplay'd  before  us  in  his  Gofpel,  but  that  we 
might  be  drawn  to  love  him  }  Why  are  thele  wondrous  Ma- 
nifeftations  of  his  Grace  made  to  us,  but  that  we  might  be- 
come the  Objedts  of  his  Love,  and  tafte  of  hisfpecial  Goodnelsl 

Happy  Peribns,  who  are  weary  of  their  old  Eilrangement 
from  God,  who  have  heard,  and  have  received  the  Offers  of 
his  Mercy  •,  who  have  made  their  folemn  Approaches  to  God 
by  Jefus  the  Mediator,  and  are  joined  to  the  Lord  in  a  fweet 
and  everlafting  Covenant  !  Happy  Creatures,  who  behold  the 
3  eauties  of  their  Maker's  F^ace  with  double  Pieafure,  who  love 
him  with  all  their  Souls,  and  begin  to  tafte  the  Love  of  his 
Heart  too.  This  is  a  Matter  of  fpecial  Privilege.  Bleffed  are 
the  Men  who  are  thus  chofen  by  Divine  Grace,  and  whom  he 
has  caufed  to  approach  to  himfelf  by  the  converting  Power  of 
his  own  Spirit !  Let  them  come,  let  them  come,  and  give  up 
their  Names  to  his  Churches  -,  let  them  take  up  their  Places, 
and  dwell  in  his  Courts  on  Earth,  and  thus  make  a  nearer  Ap- 
proach to  his  Court  of  Heaven.  O 


192  The  Scale  of  Blessedness.  Vol.  I. 

O  that  Sinners  would  once  be  convinced  that  there  are  di- 
vine Pleafurcs  in  Religion,  and  Joys  which  the  Stranger  inter- 
7nedles  not  with  !  O  that  they  would  be  once  brought  to  believe 
that  Happinefs  confifls  in  approaching  to  God !  That  they  would 
but  give  Credit  to  the  Report  of  wife  and  holy  Men,  who  have 
lived  in  humble  Converfe  with  God  many  Years !  What  a  fa- 
cred  and  fupcrior  Pleafure  'tis,  above  all  the  Joys  of  Senfe,  to 
love  the  great  and  blelTed  God,  and  to  know  that  he  loves  me  ! 
To  walk  all  the  Day  in  the  Light  of  his  Countenance  !  To 
have  him  near  me  as  a  Counfellor^  whofe  Advice  I  may  afk  in 
every  Difficulty  of  Life  !  To  be  ever  near  him  as  my  Guards 
and  to  fly  from  every  Danger  to  the  Wing  of  his  Prote6lion  ! 
To  have  fuch  an  almighty  Friend  with  me  in  Sicknefs  and  Sor- 
row, in  Anguifh  and  mortal  Agonies,  and  ready  to  receive  my 
departing  Spirit  into  the  Arms  of  his  Love  ! 

O  that  l\\t  formal  and  nominal  Chrijlian,  who  attends  divine 
Worfliip,  would  but  once  be  perfuaded,  that  if  he  come  one 
Step  nearer  to  God,  his  Happinefs  will  receive  almoft  an  in- 
finite Advance  !  Let  the  Shadows  lead  him  to  the  Subftance  ; 
let  the  Image  in  the  Glafs  allure  him  to  converfe  with  the  ori- 
ginal Beauty,  and  the  Ordinances  of  Grace  bring  him  near  to 
the  God  of  Grace  !  Let  him  no  longer  content  himfelf  with 
Pidlures  of  Happinefs,  but  give  himfelf  up  entirely  to  the  Lord, 
and  be  made  Pofleflbr  of  folid  and  fubftantial  Felicity.  Blef- 
fed  is  the  Man  who  has  renounced  Sin  and  the  World,  and  his 
Heart  is  overpowered  by  Divine  Goodnefs,  and  brought  near 
to  God  in  his  holy  Covenant. 

Yet  there  are  Degrees  of  Bleffednefs  among  the  Saints  on  Earth. 
Blejfed  is  every  Soul  whofe  State  and  Nature  arc  changed,  who 
is  not  a  Stranger,  but  a  Son  :  But  more  blejfed  are  thofe  Sons 
who  are  mod  like  their  heavenly  Father,  and  keep  clofeft  to 
him  in  all  their  Ways  !  BlelTed  are  they  above  others  in  the 
holy  Family,  who  feldom  wander  from  theirGod,  whofe  Hearts 
are  always  in  a  heavenly  Frame,  and  whofe  Graces  and  Virtues 
brighten  and  improve  daily,  and  make  a  continual  and  joyful 
Advance  toward  the  State  of  Glory. 

Hid  Degree  of  Blessedness. 

III.  Now  let  us  raife  our  Thoughts,  and  wonder  at  theBlef 
fednefs  of  the  Saints  and  Aigels  in  the  upper  World  :  And^blef- 
fed  are  thofe  Spirits  (whether  they  belong  to  Bodies  or  not) 
whom  the  Lord  has  chofen,  and  caufed  to  approach  fo  near  him, 
as  to  dwell  and  abide  in  his  higher  Courts !     They  are  fully 

fatisfied 


I 


1 

1 


Serm.  XII.  "The  Scale  of  Hi-essednf.ss.  19^ 

fatisfied  of  theGoodyiefs  of  bis  IIoufc\cvcn  of  his  heavenly  Temple. 
The  Saints  arc  cdablilhccl  as  Pillars  in  this  Temple  of  Cod,  and 
fjjall go  no  viore  out.  Tlicy  approach  him  in  their  lublinie  Me- 
thods of  Worlhip,  without  the  Medium  of  Types  and  Ordi- 
nances :  They  fee  God  Face  to  Face,  i  Cor.  xiii.  12.  7'Jio* 
Ordinances  in  the  Church  on  Earth  are  Means  of  drawing  near, 
yet  in  that  very  Thing  they  are  alfo  Tokens  of  fomc  Degree 
of  Eftrangement.  The  Saints  above  are  conllantly  before  the 
Throne^  or  Night  and  Day  ferving  the  Lord,  as  it  is  expreffed 
metaphorically,  Rro.  vii.  15.  though  in  I'ruth  there  is  no  Night 
there  ;  for  they  who  dwell  with  God,  dwell  in  Light  everlaft- 
ing  :  They  approach  to  their  Maker  in  mod  pleafurable  Adls 
of  Worlhip,  without  any  interpofing  Cloud  to  hide  his  Eace 
from  them,  without  Clogs  and  Fetters  to  hold  them  at  a  Dif- 
tance,  without  Wandrings,  without  Sins,  and  without  Temp- 
tations. 

O  blefled  State  !  O  glorious  Felicity  !  They  behold  the 
Beauty  of  the  Lord,  tranfported  in  divine  Contemplation,  in- 
finitely various  and  immortal.  They  feed  upon  his  Goodnefs 
with  all  the  Raptures  of  refined  Love,  and  are  held  in  Jong 
Extafy  under  the  permanent  Senfations  of  the  Love  of  God. 

Yet  in  this  State  of  perfe(5>  Glory,  there  are  doubtlefs  fome 
different  Degrees  of  Nearnefs  to  God^  and  confequentjy  there 
are  different  Ranks  and  Orders  of  blefled  Spirits.  This  is  evi- 
dent amongft  the  Angels  beyond  all  Contradidion  •,  for  tho' 
all  of  them  behold  the  Face  of  God  continually^  Matth.  xviii.  10. 
yet  Gabriel  feems  to  be  a  Favouritc-Angel,/^;/^/;/^  in  the  Pre- 
fence  of  God,  and  employed  in  the  nobleft  Errands  to  Meit, 
Luke  i.  19.  And  we  read  of  Seraphs  and  Cherubs,  Angels  and 
Arch-angels,  Thrones,  Dominions,  and  Principdities  ;  which 
plainly  exhibits  to  us  a  celeftial  Hierarchy,  or  fuperior  and  fub- 
ordinate  Ranks  of  Glory  and  Power. 

And  why  may  it  not  be  foamonglt  the  Saints  on  high,  thofe 
Sons  o{  Adam  who  are  made  like  to  Angels  ?  They  are  io 
many  Stars  that  iliine  with  various  Degrees  of  Splendor,  as, 
they  are  placed  nearer  to  the  Sun  of  Rightcoufnefs,  and  receive 
and  refled  more  of  his  Beams.  I  might  multiply  Arguments 
on  this  Head,  but  I  fhall  at  prefentaflc  only  thefe  two  or  three 
convincing  Queftions. 

Can  we  ever  imagine  that  Mofes  the  Meek,  the  Friend  of 
God,  who  was  (as  it  were;  his  Confident  on  Earth,  his  faithful 
Prophet  to  inflitute  a  new  Religion,  and  ellablilh  a  newChurcli 

O  in 


194  ^he  Scale  of  Blessedness.  Vol.  I. 

in  the  World  -,  who,for  God's  fake,  endured  forty  Years  of  Ba- 
nifhment,  and  had  forty  Years  Fatigue  in  a  Wildernefs  ;  who, 
faw  God  on  Earth  Face  to  Face,  and  the  Shine  was  left  upon 
his  Countenance  :  Can  we  fuppofe  that  this  Man  has  taken  his 
Seat  no  nearer  to  God  in  Paradife^  than  Sampfon  and  Jepthah, 
thofe  rafh  Champions,  thofe  rude  and  bloody  Minifters  *  of 
Providence  ?  Or  can  we  think  that  St.  Paul^  the  greatefl  of  the 
Apoftles,  who  laboured  more  than  they  all^  and  was  in  Sufferings 
more  abundant  than  the  reft  \  who  fpent  a  long  Life  in  daily 
Services  and  Deaths  for  the  fake  of  Chrift^  is  not  fitted  for,  and 
advanced  to  a  Rank  of  BlefTednefs  fuperior  to  that  o'ithe  cruet- 
fied  Thief  ^  who  became  a  Chriftian  but  a  few  Moments,  at  the 
End  of  a  Life  of  Impiety  and  Plunder  ?  Can  I  perfuade  my- 
felf,  that  a  holy  Man,  who  has  known  much  of  God  in  this 
World,  and  fpent  his  Age  on  Earth  in  Contemplation  of  the 
divine  Excellencies,  who  has  acquired  a  great  Degree  of  Near- 
nefs  to  God  in  Devotion,  and  has  ferved  him,  and  fuffered  for 
him,  even  to  old  Age  and  Martyrdom,  with  a  fprightly  and 
faithful  Zeal :  Can  I  believe  that  this  Man,  who  has  been  train- 
ed up  all  his  Life  to  converfe  with  God,  and  is  fitted  to  receive 
divine  Communications  above  his  Fellows,  fhall  dwell  Vio  nearer 
to  God  hereafter,  and  fhare  no  larger  a  Degree  of  Bleffednefs, 
than  the  little  Babe  who  juft  entered  into  this  World  to  die  out 
of  it,  and  who  is  flived  from  everlafting  Darknefs,  (fo  far  as  we 
know)  merely  by  the  fpreading  Vail  of  the  Covenant  of  Grace, 
drawn  over  it  by  the  Hand  of  the  Parent's  Faith  ?  Can  it  be, 
that  the  great  Judge  who  cometh,  and  his  Reward  is  with  bimy 
to  render  to  every  one  according  to  his  JVorks^  will  make  no  Dif- 
tinflion  between  Mcfes  and  Sampfon^  between  the  Apoftle  and 
the  Thief ^  between  the  aged  Martyr  and  the  Infant^  in  the 
World  to  qome  ? 

And  yet  after  all  it  may  be  Matter  of  Enquiry,  Whether 
the  meaneft  Saint  among  the  Sons  o'i  Adarn^  has  not  fomeSort 
of  Privilege  above  any  Rank  of  Angels,  by  being  of  a  Kindred 
Nature  to  our  Emmanuel^  to  Jefus  the  Son  of  God  ?  But  this 
leads  me  to  the  IVth 

*  Thefe  Exprelllons  may  be  fufficientjy  juilined,  if  we  conlider  Jepihah'^ 
rafh  Vow  of  Sacrihce,  which  fell  upon  his  only  Child  ;  and  Sam^/cns  rude 
or  unbecoming  Condu^fl  in  his  Amours  with  the  Fhilifiine  Woman  at  Titn- 
trek,  the  Harlot  at  Ga:^a,  and  his  DnUlah  at  Sorek,  his  bloody  Quarrels,  and 
his  Manner  of  Life.  The  learned  and  pious  Dr.  0-c:cn  (as  I  have  been  of- 
ten informed  by  his  intimate  Friend  Sir  John  Hartopp^  called  him  a  Rude  Be- 
iie'-cer.  He  might  have  a  rtrong  Faith  of  Tvliracles.  H^b.  xi.  22.  but  a 
fmall  Skare  of  that  Faith  which  purifies  the  Heart.  , 


L 


Serm.  XII.  ^^e  Scale  of  Blessedness.  19/5 

IVth  Degree  ot  Blessedness. 
IV.  Let   us  (land  dill  again,    and  wonder  yet  more  at    the 
Blejfednefs  of  the  Man  Chrijt  Jeftts  in  his  Approach  to  God. 

1.  His  very  Union  to  God  is  habitual  Bleffednefs.  He  is  con- 
llituted  near  to  God  by  an  iinfpcakable  Union.  What  Joys, 
what  unknown  Delights  above  our  Language,  and  above  our 
Thoughts  poflefs  the  holy  Soul  of  the  Man  Jefus  !  for  he  is 
the  neareft  Creature  to  the  blefledGod  -,  for  he  is  one  with  God- 
head, Joh.  X.  30.  The  Son  o^  David,  according  to  the  Flefh, 
is  joined  in  a  perfonal  Union  to  the  eternal  God,  and  thus  he 
is  over  all,  God  bleffed  for  evermore,  Rom.  ix.  5. 

There  was  a  Time  indeed,  when  the  Divine  Nature  fo  far 
withheld  its  Influences,  as  to  let  him  feel  Sorrows  and  fharp  A- 
gonies,  when  he  came  to  make  himfelf  a  Sacrifice  for  our  Sins, 
and  expofed  his  holy  Nature  to  Pain  and  Shame  :  He  confent- 
ed  for  a  Seafon  to  have  God  abfent,  but  cry'd  out  terribly  under 
the  prefent  Anguifh  of  it,  and  fhall  jiave  no  more  Trials  of 
this  Kind.  Chrijl  being  rai fed  from  the  Dead,  dieth  no  more. 
Rom.  vi.  9.  The  Man  who  was  born  of  the  Virgin  fliall  now 
have  the  eternal  Son  of  God  for  ever  manifcfling  himfelf  in 
him,  and  to  him,  according  to  this  divine  Union. 

This  is  that  glorious  Piece  of  human  Nature,  that  one  Man, 
whom  God  has  chofen,  from  all  the  reft  of  Mankind,  to  bring 
fo  near  to  himfelf.  This  is  that  Flefh,  and  that  Soul,  which 
were  chofen  by  God  the  Father's  Decree,  from  among  all  pofTi- 
ble,  and  all  future  Flefh  and  Souls,  to  be  made  for  ever  one 
with  God  ;  and  they  are  for  ever  one.  This  wondrous  Union 
has,  and  m.uft  have  everlafting  Pleafure  in  it,  vaftly  beyond  our 
nearefl  Unions  and  Approaches  to  God,  even  in  our  mofl  exalt- 
ed State  in  Grace  or  Glory.  This  is  an  Approach  to  God  in- 
deed, and  bleffed  is  the  Man  u^hom  thou  haft  thus  chofen,  O  Lord. 
and  thus  caiifed  to  approach  unto  thee.,  that  he  may  dwell,  not 
only  in  thy  Courts,  but  in  thy  Bofom,  in  thy  felf  for  ever  and 
ever  :  Bleffed  is  this  Man,  and  may  he  be  for  ever  blefled  !* 

2.  His  Knowledge  of  God  is  much  mere  intimate,  more  extenjtve 
and  more  perfe^l,  than  any  other  Creature  can  attain  :  For  as  he 

*  I  know  the  Word  BuJ^tn,  when  'ris  applied  to  Goci  or  CLvijl,  generally 
fignifies,  that  they  are  the  CjljiSts  of  cur  Blrjjwg  and  ?rui(c  \  and  'tis  thus 
tranfated  from  the  Original.-,  Baruch  and  EuLgatcs  :  Eut  in  our  Tongue 
this  Word  fignifies  alfo  Ho/py  ;  and  the  original  Words,  Jy/jn:  undMr/y  ri  :, 
are  frequently  rendered  B/iJtd,  to  fignify  Hnpph?f/s,  as  in  my  Text.  Tho', 
if  our  Tranflators  had  always  obferved  the  Diianttion,  the  pieciie  Senfe  o.- 
the  Original  had  better  appeared. 
O    2  k 


i^6  The  Scale  of  Blessedness.  Vol.  I. 

is  exalted  to  the  higheft  Station  and  Dignity  that  can  belong  to 
ii  Creature,  fo  we  may  be  afTured  the  all-wife  God  has  furnifhed 
him  with  Faculties  of  the  nobleft  Capacity,  anfwerable  to  fo  ex- 
alted a  Station  -,  and  Cbriji  has  the  higheft  Advantage  to  fill 
all  thofe  Capacities  with  unconceivable  Treafures  of  Know- 
ledge, by  dwelling  fo  near  to  God,  and  being  fo  intimately  uni- 
ted to  divine  Wifciom.  The  fublime  Furniture  of  his  Under- 
jlanding  is  vaftly  fuperior  to  all  that  we  know,  or  can  know  •, 
tor  our  Union  to  God  is  but  a  diftant  Copy,  his  is  the  bright, 
but  inimitable  Original.  Our  Nearnefs  to  God  bears  no  Pro- 
portion to  that  of  the  Man  Jefus  :  for  his  Union  to  the  God- 
head is  of  a  fuperior  Kind.  He  has  therefore  a  vafter  Com- 
prehenfion  of  ail  Truth,  and  a  fweeter  Relifh  in  the  Survey  of 
it,  than  any  created  Spirit,  angelic  or  human  ;  and  hereby  this 
Part  of  his  Bleflednefs  becomes  far  fuperior  to  theirs. 

3.  ylll  the  Ouio^ohjgs  of  his  holy  Soul  towards  God,  all  his  De- 
fires,  his  Love,  and  Delight,  are  more  'noble  in  their  Kind,  and 
more  intcnfe  in  their  Degree,  than  thofe  of  any  other  Creature, 
He  who  dwells  fo  near  to  Godhead  fees  vaftly  more  Beauty, 
Excellency,  and  Lovelinefs  in  the  Deity,  than  Men  or  Angels 
can  do  at  their  Diftance  ;  and  therefore  his  Love  is  raifed  to 
unknown  Heights  and  Raptures. 

All  his  Worfhip  of  the  Father  confifts  of  nobler  A6ls,  and 
nearer  Approaches,  than  'tis  poftible  for  any  other  Creature  to 
perform,  or  partake  of.  Jefus,  the  Man,  worfhipped  here  on 
Earth,  and  he  worfnips  above  in  Glory  :  He  loves  the  God- 
head, as  infinitely  more  amiable  than  himfelf  •,  he  trufts  in  it  as 
more  powerful  •,  acknowledges  God  is  above  him  in  every 
Glory,  in  every  Beauty  infinitely  fuperior  to  him  •,  and  this  is 
divine  Worfliip  •,  for  a  Creature  is  ftill  beneath  God,  and  the 
Acknowledgment  of  it  is  the  Worlhip  due  from  him.  Now 
Chrift  pays  this  Acknowledgment  with  greater  Humility  than 
the  meaneft  Worm  of  the  Race  of  Adam  ;  for  the  nearer  he  is 
to  God,  the  better  he  knows  the  true  Diftance  of  a  Creature  ; 
and  becaufe  he  doth  it  with  greater  Humility,  therefore  with 
fweeter  Delight  -,  for  the  lower  a  Creature  lies  before  God,  the 
nearer  doth  God  approach  it.  Ihe  High  and  HolyOne,wbo  inha- 
hiteth  Eternity,  and  dwells  in  the  high  and  holy  Place,  dwells  alfo 
with  the  humble  Soul,  Ifa.lvii.  15.  But  this  leads  me  to  a  farther 
Degree  of  the  Bleflednefs  of  the  Man  Chrifl  Jefus  -,  and  that  is, 

4.  He  has  a  fuller,  a  richer,  and  a  more  tranfporiing  Senfe  of 
the  Love  of  Cod,  fince  God  makes  nearer  Approaches  to  him, 

and 


Serm.  XII.  ne  Scale  e?/ Blessedness.  197 

and  difcovcrs  more  of  his  infinite  Goodnefs,  and  communicates 
more  of  his  Love.  We  may  venture  to  fay,  that  God  loves 
the  human  Nature  of  Cbrift  better  than  he  does  any  other  Crea- 
ture ;  and  this  human  Nature  has  a  llronger,  and  more  intimate 
Confcioufnefs  of  the  divine  L.ovc,  and  a  fwccter  Scnfation  of  ir, 
than  Saints  or  Angels  can  have,becaufe  of  the  perfonal  Union  be- 
tween the  Son  of  Man,  and  the  eternal  God  •,  which  Union ^tho' 
\st  know  not  precifely  what  it  is,  yet  J  we  know  to  be  fufficient 
to  give  him  the  Name  Emmanuel,  God  with  us  ♦,  which 
diftingui flies  it  moll:  gloriouQy  from  all  our  Unions  to  God,  and 
raifes  his  Dignity,  his  Charafler,  and  his  Advantages,  even 
as  Man,  to  fo  fublime  a  Degree  above  that  of  all  other 
Creatures. 

By  his  Exaltation,  and  his  dwelling  fo  near  to  God,  his  Powers 
are  unconceivably  enlarged,  and  made  capable  of  taking  in 
higher  Degrees  of  Felicity.  Sights  of  God  ftretch  the  Facul- 
ties of  the  Soul,  and  enlarge  it  to  receive  more  of  God  ;  this 
eternal  Sight  has  our  Redeemer.  We  fee  the  Glory  of  God 
chiefly  in  the  Face  of  Chriftjefus\\\s  Son,  but  he  fees  the  Glory 
of  God  in  his  own  Face  and  Brightnefs,  Cbrift  himfelf  is  the 
Brightnefs  of  his  Father's  Glory,  Heb.  i.  2,  3. 

5.  As  Cbrift  is  the  Medium  of  our  Nearnefs  to  God,  as  he 
is  the  Head  of  all  thofe  who  approach  to  God,  and  the  Medic- 
tor  through  whom  all  approach,  fo  his  Bleflednefs  is  above  ours  -, 
for  in  fome  Scnfe,  and  by  Way  of  Eminence,  be  enjoys  and  feels 
all  that  we  enjoy  and  feel,  and  vaftly  more  too  •,  for  he  is  the  Me- 
dium  thro*  which  we  approach  and  we  enjoy,  as  well  as  a  Perfon 
who  himfelf,  and  for  himfelf,  approaches  and  enjoys :  As  when 
a  Stream  of  Wine  or  living  Water  is  conveyed  from  the  Spring 
by  a  Pipe  or  Channel,  the  Pipe  has  a  Tinflure  of  the  rich  Ui- 
quor  as  it  flows  •,  fo,  (  if  it  be  lawful  to  illuftrate  Things  hea- 
venly and  divine,  by  Things  on  Earth,  and  to  bring  them  down 
to  our  Ideas  by  material  Similitudes  )  our  Lord  Jefus,  who  is 
authorized  to  confer  Life  and  Joy  on  the  Saints,  and  thro'  whom 
all  Grace,  Glory,  and  BlefiTednefs  are  conveyed  to  them,  feels^ 
and  taftes  and  reli flies,  eminently,  and  in  a  fuperior  Manner,  all 
the  Joy  and  the  Bleflfednefs  that  he  conveys  to  our  Souls  •,  and 
all  better  than  we  can  do,  for  he  is  nearer  the  Fountain  ;  he 
takes  a  divine  and  unknown  Satisfadion  in  every  Blefling  which 
he  communicates  to  us.  Befides  all  this,  there  are  fome  richer 
Streams  that  terminate  and  end  in  himfelf  -,  the  peculiar  Privi- 
leges and  Pleafures  of  the  Good-Man,  while  others  flow  thro' 

O  3  him. 


19?  ^he  Scale  cf  Blessedness.  Vol.  I. 

him,  as  the  Head,  down  to  all  his  Members,  and  give  him  the 
firll  Relifh  of  their  SwectncTs. 

When  Chrijl,  at  the  Head  of  all  the  Ele(5l  Saints,  fhall  at  the 
great  Day  draw  near  to  the  Father,  and  fay,  "  Here  am  /,  and 
''  the  Childi'ai  thou  hajl  given  me  ;  thofe  blejjed  Ones  whom  thou 
*'  hajl  chofcn^  that  they  may  approach  wnto  thee  by  me  i  I  have 
*'  often  approached  to  thee  for  them,  and  behold  I  now  ap- 
"  preach  v/ith  them  to  the  Courts  of  thy  upper  Houfe."  What 
Manner  of  Joy  and  Glory  Ihall  this  be  !  How  unfpeakably 
blelTed  is  our  Lord  Jejus  \  and  we  rejoice  with  Wonder. 

[57^/j  Sermon  may  be  divided  here.'] 

Vth,  Or  Supreme  Degree  of  Blessedness. 

V.  Our  Admiration  may  be  raifed  yet  higher,  if  we  make 
one  Excurnon  beyond  all  created  Nature,  and  lift  our  Thoughts 
upward  to  the  Bkjjednefs  of  the  Three  glorious  Perfons  in  the 
Trinity.^  All  their  infinite  and  unknown  Pleafures  are  derived 
from  their  ineffable  Union  and  Communion  in  one  Godhead, 
their  unconceivable  Nearnefs  to  each  other  In  the  very  Centre 
and  Spring  of  all  Felicity.  They  are  infeparably  and  intimately 
one  with  God  •,  they  are  eternally  one  God,  and  therefore  eter- 
nally bleffed  ;  i  Joh.  v.  7.  For  there  are  Three  that  bear  Record 
in  Heaven^  the  Father^  the  Wcrd^  and  the  hhly  Ghofi^  and  thefe 
Three  are  one  ;  which  Text  I  believe  to  be  authentic  and  divine, 
and  that  upon  juft  Realons  notwithftanding  all  the  Cavils  and 
Criticifms  that  have  endeavoured  to  blot  it  out  of  the  Bible. 

Nor  is  their  Blejfednefs ^or  iheir Nearnefs ^3.  dull  unacftive  State, 
Knowledge  and  mutual  Love  make  up  their  Heaven,  fo  far  as 
Mortals  dare  conceive  of  it,  and  fo  far  as  we  have  leave  to  fpeak 
of  God  after  the  Manner  of  Men. 

Firft,  Knozvledge.  An  eternal  blifsful  Contemplation  of  all 
the  infinite  Beauties,  Pozvers,  a?id  Properties  of  Godhead,  and  of 
all  the  Operations  of  thefe  Powers  in  an  unconceivable  Variety 
am.ong  Creatures,  is  the  glorious  Employment  of  God.  His 
own  Knowledge  of  infinite  Truths,  whether  wrapt  up  in  his 
own  Nature,  or  unfolded  and  difplayedin  his  Works,  is  a  Plea- 
fure  becoming  the  Deity  ;  and  each  facred  Perfon  poffefles 
this  unknown  Pleafure. 

And  befides  the  general  Glories  of  the  Divine  Nature^  we 
may  fuppofe,  that  a  full  and  comprehenfive  Knowledge  of  the 

*  Off  the  rnrrgi?:.  I  Nc/e  fcnvani  the  E?id  of  this  Part  of  the  Sermon. 

Samenefs, 

^Mik 


Scrm.  XII.         The  Scale   of  Bf.ESsnnNnss.  199 

Stvneuefs^  tlie  Diffire}Ut\  the  fpccial  Properties^  and  the  mutual 
Relations  of  the  three  Divine  Perfons  (  wliich  arc  utterly  incom- 
prehenfible  to  Mortals,  and  perhaps  far  above  the  Reach  of  all 
created  Minds  )  is  the  incommunicable  Entertainment  of  the 
Holy  Trinity,  and  makes  a  Part  of  their  Bleffednefs.  In  refe- 
rence to  this  Myftery,  God  may  be  faid  to  dwell  in  thick 
Darknefs^  i  Kings  viii.  12.  or  (^  which  is  all  one  )  in  Light  in- 
acccffihle^  i  Tim.  vi.  1 6.  We  are  loft  in  this  glorious,  this  divine 
Abyfs,  and  overcome  with  dazling  Confufion  !  But  the  evcr- 
blefled  Three  behold  thefeUnities  and  Diftindions  in  the  clcarell 
Light.  As  the  Father  knoweth  me,  fo  knovj  I  the  Father,  faith 
Jejus  the  Eternal  Son,  John  x.  15.  And  as  the  Spirit  of  a  Man 
knozveth  the  Things  of  Man,  fo  the  Things  of  God  are  known  to 
his  own  Spirit,  for  he  fearcheth  the  Depths  of  God,  i  Cor.  ii.  10, 
1 1,  as  'tis  exprefled  in  the  Original, 

But  God's  Contemplation,  or  Knowledge  of  himfelf,  is  not 
his  only  Pleafurc,  for  God  is  Love,  i  John  iii.  8.  He  has  an  in- 
finite Propenfity  toward  himfelf,  and  an  unconceivable  Com- 
placence in  his  own  Powers  and  Perfe6lions,  as  well  as  in  all  the 
Outgoings  of  them  toward  created  Natures.  His  Love  being 
moft  wife  and  perfedl  mud  exert  itfelf  toward  the  mod  perfect 
Objefl,  and  the  chiefeft  Good  -,  and  that  in  a  Degree  anfwerable 
to  its  Goodnefs  too  :  Therefore  he  can  love  nothing  in  the  fame 
Degree  with  himfelf,  becaufe  he  can  find  no  equal  Good. 

May  we  not  therefore  fuppofe  the  Bleflednefs  of  the  facred 
Three  to  confift  alfo  in  mutual  Love  ?  May  I  call  it  a  perpetual 
delightful  Tendency,  and  adive  Propenfity  toward  each  other  ? 
An  eternal  Approach  to  each  other  with  infinite  Complacency  ? 
An  eternal  Embrace  of  each  other  with  Arms  of  inimitable 
Love,  and  with  Senfations  of  unmeafurable  Joy  ?  Thus  faith 
the  Son  of  God  under  the  Character  of  Divine  Wifdom,  Prov. 
viii.  23,  30.  I  was  fet  up  from  Everlafling,from  the  Beginning, 
or  ever  the  Earth  was.  Then  was  I  by  him  as  one  brought  up 
with  him,  and  I  was  daily  his  Delight,  rejoicing  always  before 
him.  As  the  Father  loveth  the  Son,  fo  the  Son  loveth  the 
Father.  As  the  Father  delights  infinitely  in  his  perfed  Fmage^ 
fo  may  we  not  venture  to  fay,  the  Son  takes  infinite  Delight  in 
the  glorious  Archetype,  and  thus  imitates  the  Father.?  Will  noc 
the  Exprefiions  of  the  Apoftle  Paul,  Heb.  i.  3.  and  the  Words 
of  C^r/T? himfelf,  JohnY.ig,io.  encourage  and  fupport  this 
Manner  of  Speaking  ?  He  is  the  Brightnefs  of  his  Father's  Glory ^ 
and  the  exprefs  Image  of  his  Perfon  :  The  Father  loveth  the  Son^ 


loo  7%e  Scale  of  Blessedness.  Vol.  I. 

and  Jheweth  him  all  Tbirtgj  that  himfelf  doth  ;  and  what  Ihings 
foever  he  feeth  the  Father  do^  thefe  alfo  doth  the  Son  likewife.  And 
this  feems  to  be  the  firft  Foundation  of  thofc  glorious  Offices 
of  raifing  the  Bead^  and  judging  the  Worlds  which  in  the  fol- 
lowing Verfes  are  committed  to  the  Son,/^^/  all  Men  may  ho- 
nour the  Son  as  they  honour  the  Father^  ver.  23. 

As  the  Blejfed  Three  have  an  unknown  Communion  in  the 
Godhead,  or  divine  Nature,  fo  they  mud  have  an  unfpeakahle 
Nearnefs  to  one  another's  Perfons^  an  inconceivable  In- being  and 
In-dwelling  in  each  other.  John  xiv.  10.  I  in  the  Father^  and 
the  Father  in  me.  Each  is  near  to  the  two  other  divine  Sub- 
fiftences,  and  this  mutual  Nearnefs  muft  be  attended  with  De- 
light and  Felicity  unknown  to  all  but  the  Blejfed  three  who  enjoy 
it.  O  glorious  and  divine  Communion  !  The  Father  for  ever 
near  to  his  own  Image  the  Son,  and  herein  blelTed  !  The  Son 
never  divided  from  the  Embraces  of  the  Father,  and  therefore 
happy  !  The  Spirit  everlaftingly  near  them  both,  and  therefore 
he's  the  ever-blefled  Spirit  !  And  all  thefe  united  in  one  God- 
head, and  therefore  infinitely  and  for  ever  blefled  ! 

The  Father  is  fo  intimately  near  the  Son  and  Spirit,  that  no 
finite  or  created  Natures  or  Unions  can  give  a  jufl  Refemblance 
of  it.  We  talk  of  the  Union  of  the  Sun  and  his  BeamSy  of  a 
Tree  and  its  Branches :  But  thefe  are  but  poor  Images,  and  faint 
Shadows  of  this  Myftery,  tho'  they  are  fome  of  the  beft  that  I 
know.  The  Union  of  the  Soul  and  Body^  is,  in  my  Efleem, 
ftill  farther-irom  the  Point,  becaufe  their  Natures  are  fo  widely 
different.  In  vain  we  fearch  thro*  all  the  Creation  to  find  a 
complete  Similitude  of  the  Creator. 

And  in  vain  may  we  run  thro'  all  the  Parts  and  Powers  of 
Nature  and  Art,  to  feek  a  full  Refemblance  of  the  mutual  Pro- 
penfity  and  Love  of  the  Blejfed  Three  towcirds  each  other.  Ma- 
thematicians talk  indeed  of  the  perpetual  Tendencies,  and  infi- 
nite Approximations  of  two  or  more  Lines  in  the  fame  Surface, 
which  yet  never  can  entirely  concur  in  one  Line  :  And  if  we 
fliould  fay  that  the  Three  Perfons  of  the  Trinity,  by  mutual 
In-dwelling  and  Love,  approach  each  other  infinitely  in  one  di- 
vine Nature,  and  yet  lofe  not  their  diftin6l  Perfonality  y  it  would 
be  but  an  obfcure  Account  of  this  fublime  Myftery.  But  this 
we  are  fure  of,  that  for  three  divine  Perfons  to  be  fo  uncon- 
ceivably  near  one  another  in  the  original  and  eternal  Spring  of 
Love,  Goodnefs,  and  Pleafure,  muft  produce  infinite  Delight. 
In  Order  to  illuftrate  the  Happinefs  of  the  facred  Three,  may 

we 


Serm.  XII.         (The  Scale  of  Blessedness.  201 

we  not  fuppofe  fomething  of  Society  nccefTary  to  the  Pcrfcdion 
of  Happincfs  in  all  intcllc(flual  Nature  }  To  knoiv^  and  he  htowu^ 
to  love^  and  to  be  beloved^  are,  perhaps,  fuch  clTential  Ingredients 
of  complete  Felicity,  that  it  cannot  fubfift  without  them  :  And 
it  may  be  doubted  whether  fuch  mutual  Knowledge  and  Love, 
as  feems  requifite  for  this  End,  can  be  found  in  a  Nature  abfo- 
iutely  fimple  in  all  RefpeCls.  May  we  not  then  fuppofe  that 
fome  DiiVm6lions  in  the  divine  Being  are  of  eternal  NecefHty, 
in  Order  to  complete  the  Bkfiednefs  of  Godhead  ?  Such  a 
Diftindion  as  may  admit  (  as  a  great  Man  exprefles  it  )  of  dc- 
Ucious  Society.  "  We,  for  our  Farts,  cannot  but  hereby  have 
"  in  our  Minds  a  more  guftful  Idea  of  a  blelTed  State,  than  we 
"  can  conceive  in  mere  eternal  Solitude. 

And  if  this  be  true,  then  the  three  Differences^  which  we  call 
Perfonal  Bifiin^ion^  in  the  Nature  of  God,  are  as  abfolutely 
neceflary  as  his  BlelTednefs,  as  his  Being,  or  any  of  his  Per- 
fedions. 

And  then  we  may  return  to  the  Words  of  my  Text,  and 
boldly  infer.  That  if  the  Mayi  is  bkffedwho  is  chofen  by  the  free 
and  fovereign  Grace  of  God,  and  caufed  to  approach^  or  draiv 
near  him^  what  immenfe  and  unknown  Blefiednefs  belongs  to 
each  divine  Perfon,  to  all  the  facred  Three,  who  are  by  Nature 
and  unchangeable  NeceiTity,  fo  near,  fo  united,  fo  much  one, 
that  the  leaft  Moment's  Separation  feems  to  be  infinitely  im- 
pofTiblCjand  (  then  we  may  venture  to  fay  )  'tis  not  to  be  con- 
ceived ;  and  the  Blefiednefs  is  conceivable  by  none  but  God  ? 

This  is  a  nobler  Union  and  a  more  intenfe  Pleafure  than  the 
Man  Chrift  Jefus  knows  or  feels,  or  can  conceive  *,  for  he  is  a 
Creature.  Thefe  are  Glories  too  divine  and  dazling  for  the 
weak  Eye  of  our  Underftandings,  too  bright  for  the  Eye  of 
Angels,  thofe  Morning- Stars  •,  and  they,  and  we,  muft  fall  down 
together,  alike  overwhelmed  with  them,  and  alike  confounded. 
Thefe  are  Flights  that  dre  Souls  of  the  (Irongefl:  Wing,  and 
finite  Minds  faint  in  the  infinite  Purfuit  :  Thefe  are  Depths 
where  our  tallefl  Thoughts  fink  and  drown  :  We  are  loit  in 
this  Ocean  of  Being  and  BlefiTednefs,  that  has  no  Limit  on  e'er  a 
Side,  no  Surface,  no  Bottom,  no  Shore.  The  Nearnefs  of  the 
divine  Perfons  to  each  other,  and  the  unfpeakable  Relifh  of  their 
unbounded  Pleafures,  are  too  vafl:  Ideas  for  our  bounded  Minds 
to  entertain.  'Tis  one  infinite  Tranlport  that  runs  through 
Father,  Son,  and  Spirit,  without  Beginning  and  without  End, 
with  boundJefs  Va|iety,  yet  ever  perfed,  and  ever  prefenc 

vvithout 


202  ne  Scale  of  Blessedness.  Vol.  I. 

without  Change,  and  without  Degree  •,  and  all  this,  becaufe 
they  are  fo  near  to  one  another,  and  fo  much  one  with  God. 

But  when  we  have  fatigued  our  Spirits,  and  put  them  to  the 
utmofl  Stretch,  we  mufl  lye  down  and  reft,  and  confefs  the 
great  Incomprehenfible.  How  far  this  fublime  Tranfport  of  Joy 
is  varied  in  each  Subfiftence ;  how  far  their  mutual  Knowledge 
of  each  other's  Properties,  or  their  mutual  Delight  in  each 
other's  Love,  is  diftind  in  each  divine  Perfon,  is  a  Secret  too 
high  for  the  prefent  Determinanon  of  our  Language  and  our 
Thoughts,  it  commands  our  Judgment  into  Silence,  and  our 
whole  Souls  into  Wonder  and  Adoration  *. 

Thus  we  have  traced  the  Streams  of  Blejfednefs  that  flow  a- 
mongft  the  Creatures  in  endlefs  Variety,  to  their  original  and 
eternal  Fountain^  God  himfelf ;  He  is  the  all-fuficient  Spring 
of  BlelTednefs,  as  well  as  of  Being,  to  all  the  intelledualWorlds ; 
and  he  is  everlaftingly  felf-fufficient  for  his  own  ^  Being  and 
BlelTednefs. 

But  are  not  we  told  in  Scripture,  that  God  delights  in  the 
Works  of  his  Hands^  that  he  takes  Pleafure  in  his  Saints^  that 
he  rejoices  in  Zion,  and  refts  in  his  Love  to  his  Church  j  that 
Jefus  Chrijl,  even  as  Man  and  Mediator,  is  the  Beloved  of  his 
Soul^  in  whom  he  is  well  pleafed  ?  Yes,  furely,  this  is  one  Way 
whereby  he  reprefents  his  own  divine  Satisfacftions  in  our  Lan- 
guage, and  after  the  Manner  of  Men.  But  we  muft  not  ima- 
gine that  he  ever  goes  out  of  himfelf,  and  defcends  toCreatures, 
as  though  he  needed  any  Thing  from  them,  who  are  all  before 

*  This  Difcourfe  was  delivered  above  twenty  Years  ago ;  and  the  Reader 
will  obferve  fome  warmer  Efforts  of  Imagination  than  riper  Years  would  in- 
dulge on  a  Theme  fo  fublime  and  abftrufe.  Since  I  have  fearched  more 
ftudioufly  into  this  Myflery  of  late,  I  have  learned  more  of  my  own  Igno- 
rance :  So  that  when  I  fpeak  of  thefe  Vnfearchahhs,  I  abate  much  of  my 
younger  AfTurance  ;  nor  do  my  later  Thoughts  venture  fo  far  into  the  par- 
ticular Modes  of  explaining  this  facred  Diftindion  in  the  Godhead.  There 
appears  to  me  good  Reafon  to  doubt,  whether  there  can  be  three  diflindl  and 
different  Principles  of  Confcioufnefs,  and  three  diflindl  and  different  Wills  in 
the  one  .God,  the  One  Infinite  Spirit.  I  was  afraid  to  affert  it  in  this  Sermon 
heretofore,  ajid  I  am  more  afraid  to  affert  it  now.  Reafon  and  Scripture  join 
to  teach  me,  that  there  can  be  but  one  God,  and  this  God  is  a  Spirit.  What 
Diftindibns  may  be  in  this  one  Spirit,  I  know  not  ?  Yet,  fmce  I  am  fully 
eftablilhed  in  the  Belief  of  the  Deity  of  the  blejfed  Three,  (  tho'  I  know  not 
the  Manner  of  ExpU cat  1071 )  I  dare  let  this  Difcourfe  appear  now  in  the  World, 
as  being  agreeable  fo  far  to  my  prefent  Sentiments  on  this  Subjeft.  A 
larger  and  more  particular  Account  of  my  molt  mature  Thoughts  on  the 
Dodrinc  of  the  Holy  Trinity,  may  be  feen  in  the  laft  Sermon. 
April  8.    1729. 

him 


Serm.  XII.  The  Scale  of  Blessedness.  203 

bim  as  nothings  ami  lefs  than  nothings  and  Vanity.  'Tis  from 
his  own  Wifdom,  Power,  and  Goodncfs,  as  they  appear  in  all 
his  Works,  that  his  Delight  arifcs  -,  and  'tis  in  thefe  Glories  of 
his  Nature,  and  in  the  gracious  Purpofes  of  his  Will,  as  they  are 
manifefted  in  his  Works,that  theSaints  and  Angels,  and  all  the 
happy  Ranks  of  Being,  find  their  highefl:  Satisfaction.  'Tis  in 
the  Contemplation  of  God,  and  in  the  Exercifes  and  Senfations 
of  divine  Love,  that  all  fupreme  Felicity  confifts,  fo  far  as  we 
are  capable  of  being  acquainted  with  it. 

The  only  Reflexion  with  which  I  fhall  conclude  the  Subject 
is  this,  ^hat  CommumGn  with  God,  which  has  been  impioujly  ri- 
diculed by  the  profane  JVits  of  the  lafi  and  theprefent  Age,  is  no 
fuch  vifionary  and  fantaflic  Notion  as  they  imagine  ;  but  as  it  is 
founded  in  the  Words  of  Scripture,  fo  it  may  be  explained 
with  great  Eafe  and  Evidence  to  the  Satisfadlion  of  humane 
Reafon. 

That  it  is  founded  in  Scripture,  appears  fufficiently  in  feveral 
Verfes  of  the  17th  Chapter  of  St.  John's  Gofpel,  where  the 
divine  Union  and  Bleflednefs  of  the  Father  and  the  Son,  are 
made  a  Pairon  of  our  Union  to  God,  and  our  Bleflednefs  *,  Joh. 
xvii.  21,  22,  23,  26.  That  they  all  may  be  one,  as  thou.  Father 
art  in  me,  and  I  in  thee  •,  that  they  may  be  one  in  us  :  And  in  this 
Senfe,  but  in  a  lower  Degree,  even  here  on  Earth,  our  Commu- 
nion, or  Fellowfhip,  is  with  the  Father,  and  with  his  Son  Jefus 
Chrift,  I  John  i.  5.  Tho'  our  Communion  with  Chrijl  includes 
alfo  fome  particular  Varieties  in  it,  which  is  not  my  prefent 
Bufinefs  to  explain. 

That  this  Bo^lrine  is  exa5lly  agreeable  to  Reafon,  may  be  thus 
demonftrated. 

We  ufe  the  Word  Communion,  when  two  or  more  Perfons 
partake  of  the  fame  Thing.  So  Friends  have  Communion  in 
one  Table  when  they  dine  together  :  Chriflians  have  Commu- 
nion in  one  Sermon,  in  one  Prayer,  or  one  Sacrament,  when 
they  join  together  in  thofe  Parts  of  Worfliip  -,  and  the  Saints 
have  Communion  with  God  in  Bleflednefs,  when  they  rejoice  in 
the  fame  Objedl  of  Contemplation  and  Love.  God  furveys 
himfelf,  he  is  pleafed  with  his  own  Glories,  delights  in  himfelf 
as  the  highefl  and  the  noblefl:  Objed:  ;  he  trulls  in  his  own 
right  Hand  of  Power,  he  leans  upon  his  own  Underftanding, 
he  rells  in  his  own  Counfels  and  Purpofes,  he  feels,  and  he  ac- 
knowledges all  his  own  infinite  Perfed:ions,  and  thus  he  enjoys 
them  all.     Thus  alfo  is  our  Bleflednefs  frequently  fet  forth  in 

Scripture. 


204  ^he  Scale  of  Blessedness.  Vol.  L 

Scripture.  'Tis  our  Happinefs  to  know  God,  to  contemplate 
his  Glories,  fo  far  as  they  are  revealed  \  to  love  him  and 
his  Goodnels  -,  to  truft  in  his  Wifdom,  and  lean  fecure- 
ly  on  his  Strength  •,  to  feel  the  Workings  of  divine  Pow- 
ers and  Graces  in  and  upon  us,  and  to  make  Acknow- 
ledgment of  them  all  to  God.  Thus  the  Image  of  God  is  re- 
ftored  to  us  in  Holinefs  and  in  Happinefs  :  Thus  we  are 
faid  to  be  holy  as  God  is  holy  •,  and  thus  alfo  we  are  blejfed  as 
God  is  blejfed. 

But  tho'  we  are  admitted  to  this  amazing  Privilege,  and  hold 
Communion  with  God,  in  the  fame  Objedl  of  Contemplation 
and  Love,  yet  we  mud  ftill  remember,  with  humble  Adoration 
that  his  Hohnefs,  and  his  Happinefs,  does  infinitely  exceed  ours. 
The  Pleafures  which  arife  from  his  Knowledge  and  his  Love 
of  himfelf,  are  as  far  above  our  Tafte,  or  all  our  Ideas  of  BlefT- 
ednefs,  as  Heaven  is  higher  than  the  Earth,  or  as  God  is  above 
the  Creature. 

There  is  another  Senfe  alfo  of  this  Phrafe,  Communion  or  Fel- 
lowjhip  with  God,  which  has  been  ufed  by  many  pious  Writers, 
when  they  make  it  to  fignify  the  fame  Thing  as  Converfe  with 
God  \  and  this  alfo  depends  upon  our  Nearnefs,  or  Approach 
to  him  :  As  when  a  Chriflian,  in  fecret,  pours  out  his  whole 
Heart  before  God,  and  is  made  fenfible  of  his  gracious  Prefence, 
by  thefweet  Influences  of  Inftrudlion,  Sandlificarion,  or  Com- 
fort. When  Man  fpeaks,  and  God  anfwers,  there  is  a  facred 
Communion  between  God  and  Man  •,  Ifa.  Iviii.  9.  Thou  jhalt 
call,  and  the  Lord /hall  anfwer.  This  holy  David  often  enjoyed 
and  always  fought  after  it.  When  the  Soul,  in  fecret,  com- 
plains of  Perplexity  and  Darknefs,  and  God  is  pleafed  to  give 
fome  fecret  Hints  of  Dire6lion  and  Advice  ;  when  the  Soul 
mourns  before  God,  confelTing  Guilt,  and  the  Weaknefs  of 
Grace,  and  fome  di\'ine  Promife  is  imprefi  upon  the  Mind  by 
the  holy  Spirit,  whence  the  Chriftian  derives  Peace  of  Con- 
fcience,  and  Strength  to  fulfil  Duty,  and  to  refift  mighty  Temp- 
tations :  Thefe  certainly  are  Seafons  of  Converfe  or  Communion 
with  God. 

So  when,  in  public  Worfhip,  we  addrefs  God  with  our  Souls 
in  fervent  Prayer,  and  while  we  hear  the  Word  of  God  fpoken 
to  us  by  his  Minifters,  we  receive  an  Anfwer  to  thofe  Prayers  in 
the  convincing  and  fandlifying  ImprefTions,  which  the  Word 
makes  upon  the  Heart ;  this  is  alfo  an  Hour  of  fecret  Commu- 
nion,   So  at  the  Supper  of  the  Lordy  when  with  Hope  and  Joy 

we 


J^    ^ 


Scrni.  XII.  The  Scale  of  B/.essednfss.  205 

we  receive  the  Bread  and  the  Wine,  as  divine  Seals  of  the 
I'aithfiilnels  of  Ciod's  Covenant,  and  when  we  tranlad  thofc 
Iblemn  Aflairs  allb  as  Seals  of  our  laith  and  I  ,ovc-,  and  our 
Engagements  to  be  the  Lord's,  we  may  properly  be  faid  to 
hold  FdlGZi'JJjip^  or  Cowmitnion  zvitb  him. 

What  fwift  Advances  of  1  lolinefs  doth  the  Saint  feel  in  his 
Heart,  and  pracStife  in  his  Life,  after  fuch  Seafons  of  Devotion  ! 
What  Glory  doth  he  give  to  Religion  in  a  dark  and  fmful 
World  !  What  unknown  Pleafure  doth  he  find  in  fuch  Ap- 
proaches to  God  !  And  he  moves  fwiftly  onward  in  his  Way 
to  Heaven,  by  fuch  daily  Receipts  of  Mercy,  and  Returns  of 
Praife.  Thefe  are  powerful  Motives  that  will  make  him  perfift 
in  his  holy  Practice  and  Joy,  in  Scorn  cf  all  the  Mockery  and 
Ridicule  of  a  profline  Age  of  Infidels.  So  the  Moon  holds 
bright  Communion  with  the  Sun^  the  fovereign  Planet ;  fo  fhe 
receives  and  refleds  his  Beams  ;  fhe  fhines  gloriouily  in  a  dark 
Hemifphere,and  movesonward  fublime  in  lier  heavenly  Courfe, 
regardlefs  of  all  the  barking  Animals  that  betray  their  fenfelefs 
Malice. 

This  blefTed  Privilege  and  Pleafure  of  Converfe  with  God, 
which  is  enjoyed  by  the  Saints  on  Earth,  is  doubtlefs  the  Plea- 
fure and  the  Privilege  of  the  Spirits  of  the  Juji  made  perfe5l, 
and  of  Angels  near  the  Throne,  but  in  a  much  higher  Degree  : 
When  they  addrefs  the  Majefty  of  Heaven,  in  the  Forms  of 
celeflial  VVorfhip,  and  receive  immediate  and  fenfible  Tokens 
of  divine  Acceptance  ;  or  when  they  take  their  Orders  and 
CommifTions  from  the  Throne  for  fome  particular  Errand,  or 
high  Employment,  and  return  again  tom.ake  their  humble  Re- 
port there  :  Thefe  are  glorious  Seafons  of  Converfe  with  their 
Maker. 

Much  more  glorious  Communion  of  this  Kind  does  the  Man 
Chrifi  Jefustnpy  with  God,  in  tranfadling  all  the  vaft  and  illuf- 
trious  Affairs  of  his  Commiffion  ;  a  Commiffion  large  as  the 
Extent  of  his  Father's  Kingdom,  full  of  Majefly  and  Juftice, 
Terror  and  Grace  ;  a  divine  Commiflion  to  govern,  to  redeem, 
and  to  fave,  or  to  punifh  and  deilroy  Millions  of  Mankind,  as 
well  as  to  rule  all  his  unknown  Dominions  in  the  upper  and 
neither  Worlds. 

But  in  what  Manner  this  Communion  between  the  Father  and 
Chrifi  is  maintained,  we  know  not  -,  nor  can  we  guefs  in  what 
Manner,  or  in  what  Degree,  fuch  Sort  of  Converfe  or  Commu- 
nion as  this  is  praftifed,  or  is  pofTible,  between  the  three  glori- 
ous 


2o6  The  Scale  of  Blessedness.  Vol.  I. 

ous  Perfons  of  the  ever-blejfed  Trinity.  Thefe  are  Myfteries 
wrapt  up  in  facred  Darknefs,  and  the  ExpHcation  of  them  fur- 
rounded  with  Dangers.  A  particular  Knowledge  of  thefe  di- 
vine Unfearchables,  any  farther  than  Scripture  has  revealed 
them,  is  by  no  Means  necefiary,  either  to  begin,  or  to  maintain 
our  State  of  Grace.  Let  us  content  ourfclves  a  few  Years 
longer  with  humble  Ignorance,  and  we  fhall  have  brighter  Dif- 
covcries  in  the  future  World,  if  it  be  neceflary  there  to  fulfil 
our  Happinefs,  and  to  complete  our  State  of  Glory. 


v^     fc^     «^     v£>»     vijNi     v^     i*4     >^     v4,«     1^     v^     vji     i/fri     i^4     t^     tfl-i     1^     fc^     fc**     J.**     *W« 


S  E  R  M. 


(    207    ) 

TWO 

SERMON  S 

On  our  Appearance  before  GOD  here  and 
hereafter,  delivered  in  Sir  Thomas  Abney's 
Family  i\tT/jcoi?a/cis  in  Hertfordpnre^  at  the 
Evening-Worlliip,  Nov,  25,  and  Dec.  9. 
1716. 

To  the  Right  Worfhipful 

Sir    Thomas  Abney,   Knt. 

And    Alderman    of   London, 
Worthy  Sir, 

'K^^HILE  you  were  rejtrained  by  the  Laws  of  Men  from 
f^^  public  JVorfljjp  in  that  Way  which  you  have  chofen^  I 
alfo  fuffered  the  fame  Reftraint^  by  the  Providence  of 
God  confining  me  to  long  Sicknefs  -,  during  which  Time  I  enjoyed 
in  your  excellent  Family,,  many  happy  Conveniencies  towards  the 
Eafe  of  my  Affii^ion,^  and  the  Recovery  of  'my  Health. 

I  thought  it  therefore  a  neceffary  Piece  of  Chrifiian  Gratitude^ 
that  fome  of  Z/??^  Firft- Fruits  ot  my  Labours  yZ?^?^/^  be  devoted  to 
your  Service  \  and  with  this  View  I  attempted  fiich  Meditations 
as  might  be  well  fuitcd  to  my  own  Circumjlances  of  Confinement ,^ 
as  well  as  to  yours  \  that  1  might  fpeak  more  fenfibly  from  the 
Heart  to  your  fpiritual  Advantage,,  and  to  the  Profit  of  all  your 
Hcufhold 

Since  that  Time  it  has  pleafed  the  Providence  of  God  to  take 
off  your  Refiraint  entirely,,  by  the  Repeal  of  that  unrighteous  Law,, 
and  to  give  you  the  Pleafures  of  his  SanEluary  \  yet  the  Review 
of  thefe  Bifcourfes,,  thro"  the  Operation  of  the  bleffed  Spirit,,  may 
renew  fome  ufeful  Meditations^  when  offered  from  the  Prefs  as  a 
Tefiimony  of  public  Thajtkfulnefs^  and  in  this  new  Form  propofed 
to  your  Perufal,,  by,, 

SIR,         Your  mod  Affeclionate 
And  Obedient  Servant,  under  many  Obligations, 

^t^;I^-  I.  Watts. 


ioS  Appearance  before  GOD  Vol.  I. 

•w*  \iv  "jy*  ^fr''  %(v  "uSt^  %<v  "na^  '■wo*'*  "^v  '"J^"  "^5^  '^^''  "^t*  '*<V  W"*  "w  'na"  'a^ 

c3Cd  iXs)  ,2X9  i^  ^  iAD  2X2  cXra3^ 

SERMON     XIII. 

Appearance  before  GOD  here   and  hereafter. 


Psalm  Ixii.  2. 

PFhen  Jhall  I  come   and  appear  before  God  ? 

The  Firfl  Part. 

THE  holy  Pfa]?nijl  was  now  abfent  from  his  ufual  Place  of 
public  Worrhip,and  reftrained  from  coming  near  to  the 
Ark  of  God,  which  was  the  Token  of  the  divine  Pre- 
fence  in  the  Days  of  the  Jewifh  Church  ;  and  when  he  had 
been  meditating  on  his  pad  and  prefent  Circumftances  in  this 
Refped,  both  what  he  enjoyed  heretofore,  and  what  he  was 
deprived  of  now,  he  breaks  out  into  a  divine  Rapture  :  As  the 
Hart  panteth  after  the  Water-brooks^  fo  panteth  my  Soul  after  thee^ 
O  God.  And  he  goes  on  to  defcribe  the  Frame  of  his  Spirit, 
in  this  holy  Song  :  The  Subflance  and  Senfe  of  the  whole 
Pfalm  is,  as  it  were,  epitomized  and  drawn  up  into  thefe  few 
Words,  WhenfJjall  I  come  and  appear  before  God  ? 

I  fhall  not  fpend  Time  to  fhow  in  how  many  Senfes  Man 
may  be  faid  to  appear  before  God  •,  but  fhall  content  myfelf  to 
fay,  that  in  this  Place  it  fignifies  Attendance  on  public  JVorfhip^ 
in  the  Place  zvhere  it  was  ufually  celebrated  and  performed. 

In  the  Words  of  the  Pfalmifl  we  may  find  the  Temper  of 
his  Heart  expreffed  under  thefe  two  general  Heads. 

\.  A  Belief  of  the  fpecial  Prefence  of  God  in  his  Ordinances  of 

'Public  V/orfldip. 
II.  An  earnefi  Longing  after  them  on  that  Account. 

I  fhall  enlarge  a  little  on  each  of  thefe,  and  make  Remarks, 
as  I  go  along,  under  each  Head. 

/'7r/?,  The  Words  exprefs  Davids  firm  Belief  of  the  fpecial 
Prefence  of  God  in  his  Ordinances.,  infomuch  that  he  calls  an  At- 
tendance on  thsm.,  an  Appearance  before  God.  We  are  always  in 
the  View  of  God,  and  every  Creature  is  naked  and  open  in  his 
Sight,  and  for  ever  appears  before  him  as  the  all- feeing  and  all- 
knowing  Creator  and  Governor  of  all  Things  \  but  it  is  a  pe- 
culiar, a  gracious,  and  favourable  Prefence  of  God  that  belongs 

to 


Serm.  XIII.  here  and  hereafter.  jqa 

to  his  Sandluary,  his  appointed  Worfhip  :  God  is  there  taking 
fpecial  Notice  of  our  Carriage  toward  iiim,  and  manifclling  his 
Defigns  of  fpecial  Mercy  towards  us. 

David  v/cW  knew  this,  that  the  great  End  of  appointing  pub- 
lick  Worfhip,  was,  that  there  might  be  a  Communication  be- 
tween God  and  Man,  who  were  fo  dreadfully  feparated  by  Sin  : 
He  knew  the  gracious  Promife,  that  where  God  recorded  his 
Name.,  there  would  he  come  and  meet  his  People.,  and  blefs  them^ 
Exod.  XX.  24.  He  knew  what  fenfible  Tokens  of  divine 
Prefence  were  found  in  the  Sanduary  ;  there  was  the  Ark  of 
God.,  and  the  Mercy-feat  that  covered  it,  upon  which  God  dwelt 
in  a  bright  finning  Cloud.,  between  the  Golden  Chertibims.,  to  fig- 
nify  his  dwelling  in  Light  among  the  glorious  Angels  in  Hea- 
ven ;  befide  the  many  fweet  Experiences  which  David  had  of 
fenfible  Difcoverics  of  God  in  Counfel  and  Grace,  Strength  and 
Confolation  in  his  public  Worfhip. 

And  have  not  Chriflians.,  under  the Gofpel,  as  great  aReafon 
to  exped  the  fpecial  Prefence  of  God  among  them  in  his  Or- 
dinances !  Are  they  not  appointed  on  Purpofe  to  bring  God 
near  to  us,  and  to  bring  us  near  to  God  ? 

Have  we  not  an  exprefs  Promife  of  God  himfelf,  dwelling 
in  Flefh,  that  where  two  or  three  are  gathered  together  in  his 
Name.,  he  will  be  in  the  Midfl  of  them.,  Mat.  xviii.  20.  and  is  not 
C^r(/? 'worthy  of  Credit  } 

Have  we  not  his  Word  there  publifhed  and  preached .?  Doth 
notGod  appear  there  very  eminently,  in  the  Glory  of  his  Truth, 
in  the  Beauty  of  his  Holinefs,  in  the  Purity  of  his  Commands,  in 
the  Terror  of  his  Threatningi,  in  the  Sweetnefs  of  his  Promi- 
fes,  in  the  Wonders  of  his  Wifdom  and  Power,  and  more  amaz- 
ing Works  of  his  Grace  and  Love  ?  Doth  not  the  Lord  dif- 
cover  himfelf  there  in  theMajefly  of  his  Government,  in  the 
Miracles  of  iiis  Providence,  and  the  divine  Glory  of  his  Fore- 
knowledge in  Prophecies  exaflly  fulfilled  ?  Surely  that  Man 
muft  be  blind  indeed,  who  fees  notGod  in  the  holy  Scriptures. 

Will  you  fay,  "  All  this  may  be  feen  and  read  at  Home  in 
"  private,  as  well  as  in  a  public  AfTembly  ?"  But  you  muft 
remember,  that  even  the  written  Word  of  God  was  commu- 
nicated to  the  moll:  Part  of  Mankind  only  in  public  Worfhip, 
for  fome  Thoufands  of  Years  •,  for  befofe  the  Art  of  Printing 
was  invented,  one  Bible  was  fcarce  to  be  found  in  feveral  hun- 
dred Houfes,  and  very  few  of  th^ommon  People  were  capa- 
ble of  Reading  •,  nor  could  they  know  the  written 'Word,  but 

P  bv 


iio  Appear ANcC  l^efore  GOD  Vol.  I. 

by  their  Attendance  on  the  public  Minifbrations  of  it.  And  in 
our  Day,  how  many  are  there  who  either  do,  or  will  know  very 
little  of  Religion,  but  what  they  hear  at  Church  ? 

Befides,  the  written  Word  of  God  ir,  given  to  be  expounded 
by  his  Minifters^  that  the  Gofpel  being  preached  at  large,  and 
the  Truths  of  it  being  particularly  applied,  his  Prefence  and 
Glory  may  appear  therein.  Many  Parts  of  Scripture  are  fo  ob- 
fcure,  that  God  ftands,  as  it  were,  behind  a  Vai),  or  a  Curtain, 
till,  in  the  Miniftry  of  the  Word,  the  Senfe  is  explained,  the 
Vail  removed,  and  God  Hands  forth  to  fight  in  the  open  Glo- 
ries of  his  Majefty,  or  his  Mercy.  'Twas  for  this  Purpofe  that 
Chrift^  at  his  JDeparture  from  Earth,  engaged  the  Promife  of 
his  Prefence  with  his  Minifters,  in  the  Preaching  of  his  Gofpel : 
Lo !  i  am  with  you  ahvays  to  the  End  of  the  World ;  Mat.  xxviii. 
ult.  And  i$  not  this  fufficient  Ground  for  Men  to  expedl  and 
hope  to  fee  God  there  } 

Befides  all  this,  have  not  Chriflians  enjoyed  hlQfkdExperiences 
of  the  Prefence  of  God  in  his  Sandluary,  in  the  AlTemblies  of 
his  Saints  ?  One  can  fay,  "  I  was  all  Darknefs  and  Ignorance, 
"  and  there  I  found  divine  Light,  difcovering  to  me  my  Sin 
"  and  Min:ry,-and  his  Salvation."  Another  can  fay,  "  I  was 
"  dead  in  Sin,  and  found  mySoul  raifed  to  a  divine  Life  there; 
"  I  was  mourning  and  defpairing,  and  there  I  found  a  Word 
"  of  Support  and  holy  Joy,  fuch  as  no  mere  Words  of  Men 
"  could  convey  into  me  ;  and  J  am  forced  to  confefs  God 
"  was  in  this  Place  of  a  Truths  i  Cor.  xiv.  25." 
Remarks  on  the  firll  Head. 

I .  Hczv  much  fhould  we  guard  againft  Hypocrify  in  divine 
Worfhip^  hecaufe  it  is  an  Appearance  before  God  ?  We  do  then, 
in  a  folemn  Manner,  fet  ourfelves  before  God,  and,  as  it  were, 
humbly  call  God  to  look  upon  us,  and  take  Notice  of  our 
Hearts.  Let  us  remember  this,  everyone  of  us,  when  we  go 
to  public  Worfhip,  we  do  in  Effect  fay  to  God,  "  O  Lord,  we 
"  are  always  in  thy  Sight,  but  in  a  fpecial  Manner  we  now  come 
*'  to  fliew  thee  our  Hearts,  to  acquaint  thee  humbly  with  our 
*-'-  Wants,  our  Sorrows,  and  our  Sins,  our  Defires  and  Hopes  ;'* 
and  God  will  not  hold  him  guiltlefs  that  takes  his  Name  in  vain : 
He  is  a  jealous  God,  he  will  not  be  mocked.  Gal.  vi.  7.  He  is  a 
Spirit,  and  he  will  be  worfhipped  in  Spirit  and  in  Truth,  John 
iv.  24.  He  is  fharp-fighted,  he  fees  through  our  Souls,  and 
knows  the  Ends  and  Defigns  of  our  coming,  whether  to  fee 
Creatures,  and  be  feen  of  them,  or  to  fee  himfelf,  our  Creator  : 

Whether 


Serm.  XIII.  here  and  hereafter,  2ft 

Whether  to  ohfcrvc  the  Modes,  Drels,  and  Behaviour  of  our 
Fellow- Creatures  on  Earth,  or  to  learn  the  Will  of  God,  and 
the  Mode  of  llcaven.  Suppofe  "Jefus  Chr'ifi^  in  his  human  Na- 
ture, were  there,  whole  Eyes  are  as  a  Flame  of  Fir  e^  and  thiough 
your  Countenances  can  difcern  the  mofl:  fecret  Thought  of  your 
Souls,  would  you  not  ftand  in  Awe  of  his  Majefly  ?  Would 
not  this  glorious  Appearance  fix  the  mofl  vain  and  Huttering 
Imagination  in  a  pious  Solemnity  ?  How  rolicitouHy  would 
you  watch  over  your  Minds,  left  they  wander  from  Worfhip ! 
How  carefully  would  you  keep  your  Hearts  !  Or  fuppofe  you 
faw  the  Holy  Angels  there  which  attend  the  Churches  in  VVor- 
fhip,  would  you  not  be  afhamed  to  trifle  even  in  their  Prefence  ? 
And  has  not  the  fpiritual  Prefence  of  the  great  God  as  much 
real,  tho'  invifible,  Awfulnefs  and  Majefty  in  it  ! 

How  do  Perfons,  both  of  the  polite  and  the  vulgar  World,all 
agree  to  drefs  fine  and  gay,  and  make  the  beft  Figure  of  all  the 
Week,  to  appear  before  Men  on  the  Day  of  the  Lord  ?  But 
let  us  remember  that  we  come  not  only  before  Men,  but  before 
the  Living  God,  in  whofe  Sight,  Ornaments  of  the  Body  are 
of  no  Account ;  and,  O,  what  Pains  ought  we  to  take,  to  put 
on  our  beft  Ornaments  of  the  Mind  !  To  fee  that  our  Graces 
all  fhine,  when  we  are  to  ftand  before  God  !  And  not  to  fufier 
one  vain  Thought,  one  corrupt  Affedion,  to  work  in  us  ;  nor 
a  Spot,  or  Blemifli  (  if  pollible  )  to  be  found  upon  us  ! 

Alas  !  what  Millions  of  Hypocrites  have  we  in  the  World  ?  . 
How  many  may  we  fear  in  every  Congregation  ?  How  many 
come  to  attend  at  Prayers,  but  never  feek  to  join  their  ovva 
Wifties  and  Defires  with  the  Words  of  him  who  fpeaks  ?  How 
many  Voices  follow  the  Tune  in  a  Pfalm,  but  their  Souls  ^^q\ 
no  Joy,  no  inward  Elevations  of  Praife  ?  How  many  hear  the 
Word  as  the  Word  of  Man,  and  their  Flearts  have  no  Senie- 
of  God  fpeaking  to  them  ?  Tliey  fit  before  God  as  his  People, 
hut  their  Heart  goes  after  their  Covetoiifnefs  \  Ezek.  xxxviii.  3  i . 
after  their  Idols  of  Bunnefs,  or  carnal  Pleafure,  after  every  vain 
Objed  of  their  Eyes,  or  vainer  Images  of  the  Fancy. 

Let  us  take  Heed  therefore,  how  we  fliut  our  Eyes,  or  harden 
our  Hearts  againft  a  prefent  and  a  fpeaking  God  \  for  the  JVord 
of  the  Lord  is  quick  and  pozverful :  God  fpeaking  by  his  eternal 
Word,  or  by  his  Minifters  in  his  Sandluary,  pierces  the  lecrct 
ReceiTes  of  tke  Soul  a?id  Spirit  :  God  fits  there,  difcerjiing  the 
Intents  and  Thoughts  of  the  Heart ;  all  Things  are  naked  and  open 
before  his  Eyes  with  whom  we  have  to  do  ;  Heb.  iv. 

P  2  2d  Re- 


212  Appearance  lefore  GOD  Vol.  I. 

2d  Remark.  In  Atte72dance  on  Public  Worjhip^  wejhouldfix  all 
our  Hope  and  ExpeSIation  of  Profit  upon  the  Prefence  of  God  in  it ; 
for  the  Defign  of  Ordinances  is  to  bring  us  to  appear  before  God. 
Now",  if  in  Things  of  this  Life  God  fhoiild  be  our  chief  Hope, 
much  more  in  Things  of  another.  Pfal.  Ixii.  5.  My  Soul,  wait 
thou  only  upon  God,  my  Expectation  is  from  him. 

How  ready  are  we,  even  in  fpiritual  Concernments,  to  de- 
pend on  outward  Forms  and  Ceremonials !  And  to  hope,  or  de- 
fpair  of  Succefs,  according  to  fome  circumftantial  Attendants 
on  Worfhip  ?  One  is  ready  to  fay,  "  If  it  were  a  nice 
*'  Enquiry  into  fome  deep  Bo5!rine,  I  fhould  get  fomething  by 
"  hearing  the  Word."  Another  complains,  "  Alas  !  if  it  had 
"  been  a  Sermon  of  Grace  and  Privileges,  I  had  not  been  fo 
"  carelefs  in  my  Attention,  nor  wafted  my  Time."  And  a 
third  fatisfies  his  Confcience  with  this,  "  If  I  had  heard  Moral 
"  Duties  enforced  powerfully  on  our  Practice,  then  I  could  profit 
'^  by  the  Preaching  ;  or,  if  he  who  minifters  had  but  more 
"  Skill  in  compofing,  more  Fervency  of  Speech,  more  Warmth 
"  in  Delivery,  more  graceful  Pronunciation,  more  Strength  of 
*'  Argument  -,  furely  I  fhould  feel  more  lafting  ImprefTions  of 
''  Religion  under  every  Sermon."  And  thus  we  go  on  from 
Week  to  Week,  and  worfhip  without  any  fenfible  Benefit,  be- 
caufe  we  feek  ail  from  Men. 

But  alas  !  if  all  thefe  Things  were  exadly  fuited  to  our 
Wifhes,  the  Matter  ever  fo  agreeable,  the  Manner  ever  fo  en- 
tertaining, the  Voice  ever  fo  charming,  and  the  Performance 
ever  fo  affedionate  ;  if  God  be  not  there,  there  is  no  lafting 
Benefit  :  Paul  may  plant,  and  Apollos  water,  but  God  gives  the 
increcife  •,  i  Cor.  iii.  6.  The  Miniftration  of  the  Word  is  com- 
mitted to  Man,  but  not  the  Miniftration  of  the  Spirit.  What 
can  a  Man  do  to  give  Eyes  to  the  Blind  ?  To  give  Ears  to  the 
Deaf  ?  Can  a  Man  make  the  Lame  to  walk,  or  raife  the  Dead 
to  a  divine  Life,  and  turn  Sinners  into  Saints  ?  Who  is  fufficient 
for  thefe  Things  ? 

A  Minifter  is  ready  to  fay  "  When  fhall  I  preach  to  fuch  a 
"  People  !  they  would  learn  and  profit  by  my  Sermons."  A 
Chriftian  is  ready  to  fay,  "  When  fhail  I  hear  fuch  a  Minifter^ 
"  or  partake  ot  fuch  an  Ordinance,  ov  hear  a  Difcourfe  on  fuch 
"  a  SubjeB,  managed  in  fuch  a  particular  Method  ?  "  And  they 
are  ready  to  go  away  difcouraged,  as  tho'  all  Hope  were  gone, 
Avhen  they  find  a  Difappointment  in  the  Pulpit  •,  as  tho'  the 
Graces  of  God  were  confined  to  a  particular  Inftrument,  or  as 
tho'  the  Words  of  a  Man  were  our  only  Hope.  Whea 


1 


Serm.  XIII.  here  and  hcreaftn.  213 

When  any  of  us  have  been  at  Church,  ^nd  waited  in  the 
Sanduary,  let  us  examine  what  we  did  go  thither  to  fee  ; 
A  Shadow  of"  Religion?  An  Outfide  of  Chriflian  Forms?  A 
graceful  Orator  ?  Tlie  Figures  and  Shapes  of  Devotion  ? 
Sitrely  then  we  might  with  as  much  Wifdom,  and  more  In- 
nocence, have  gone  to  the  fVihkrnefs  to  fee  a  Reed  fJjakcn  mth 
the  IVind.  Can  we  fay  as  the  Greeks  at  the  Feafl,  John  xii.  21. 
IVe  "jooiildfcc  Jefus?  Or,  as  yJbfalom,2  Sam.  xiv.  32.  It  is  to 
little  Purpofe  I  am  come  to  ferufalem,  if  I  may  Jiot  fee  the 
KingsFace.  To  little  Purpofe  we  go  to  Church,  or  attend 
on  Ordinances,  if  we  feek  not,  if  we  fee  not  God  there. 

3d  Remark.  IVhat  everlajling  Thanks  are  due  to  our  Lord 
Jefus  Chrift,  ^ivbo  hath  made  fVay  for  our  Appearance  before  God 
"■joith  Comfort  and  Hope  ?  You  are  called  by  the  Name  of  Chrif- 
tians,  you  profefsto  believe  in  him,  but  you  know  little  what 
you  have  to  do  with  him,  or  whatUfe  his  Name  is  of  in  Reli- 
gion, if  you  can  go  daily  to  ^^jp^^r  in  thePrefence  of  God  with- 
out him ;  you  know  not  the  Nature  of  Chriftianity,  if  you  do 
not  feel  a  Want  of  C/;nyi^,when  you  bow  yourfelves  before  God, 

Confider  a  little  what  God  is,  and  what  you  are,  that  you 
may  have  a  due  Senfe  of  the  Neceflity  of  Chrifl :  Say  to 
yourfelves, "  I  am  going  to  appear  before  the  great  and  glo- 
"  rious  God,  a  God  of  infinite  Perfeftion,  and  I  am  a  little 
*'  Veflel  of  mere  Imperfedlion  and  Infirmity,  what  fhalll  do 
^^  to  fiand  in  his  Sight?  He  is  a  God  of  Majefty  and  Judg- 
'•  ment,  and  I  a  Traitor,  a  Rebel  by  Nature  and  A6tion  ; 
*'  I  want  fome  Perfon  to  introduce  me  into  his  Favour.  He 
'^'  is  a  God  of  fpptlefs  Holinefs,  and  I  am  defiled  with  a  thou- 
*'  fandSins,*  Who  fliall  make  me  appear  lovely  in  his  Sight? 
'^  He  is  a  God  of  inflexible  Juftice,  and  I  a  guilty  Wretch, 
'^  a  Criminal,  a  Malefa6lor,  already  condemned ;  who  Ihall 
^'  plead  for  me,  and  obtain  a  Pardon  ?"  O  beg  of  Chrifl  to 
introduce  you  with  Acceptance,*  in  him  alone  can  we  appear 
well  pleafing  to  God:  He  is  the  Beloved  of  the  Father,  and 
if  we  are  ever  accepted,  it  mud  be  in  the  Beloved,  Ephef.  i.  6. 
Chrifl:  appears  now  in  the  Prefence  of  God  for  us,  in  the  Virtue 
of  his  Blood  and  fpotlefs  Obedience, //^Z?.  ix.  12,24.  He  who 
once  appeared  ijoith  Sin  imputed,  was  made  Sin  for  us,  and 
was  treated  as  a  Sinner  in  the  World  for  our  Sakes,  now 
appears  JDcfore  God,  without  Sin,  in  Heaven,  as  our  great 
Pligh-Prieft  and  Surety,  to  make  us  acceptable  to  God 
there.  Nor  fliould  our  warmed  Devotions,  nor  our  highefl: 
Praifcs,  dare  to  appear  there  without  him. 

P  3  Remem- 


214-  Appearance  before  GOD  Vol.  L 

Remember  that  the  High  Prieft  himfelf  among  the  .7^icy, 
was  in  Danger  of  Death,  whenfoever  he  went  into  the  Holy 
of  Holies,  to  appear  before  the  Tokens  of  the  divine  Pre- 
fence,  if  he  had  not  proper  Garments  upon  him,  and  the 
Blood  of  Atonement  with  him  ,*  fee  Exod.  xxviii.  35,  43. 
Lev.  xvi.  2,  13,  14.  Let  Aaron  be  fo  clothed,  and  the  Blood 
{ofprinkledy  faith  the  Lord,  le/t  he  die.  How  much  more  may 
we  fear  Deftrudtion,  if  we  rafhly,  or  carelefly,  come  near 
and  fpeak  to  God  himfelf,  and  yet  neglect  the  Garment  of 
Righceoufnefs,  and  the  Blood  of  Sprinkling,  and  Chrift  our 
great  Mediator  ? 

Remember,  OChridian^  that  for  a  Sinner  to  appear  before 
God  without  the  Mediator,  is  a  Thing  of  infinite  Terror,  and 
not  of  Comfort.  A  Traitor  would  keep  at  the  fartheflDif- 
tance  from  the  Prince,  if  he  had  no  Friend  to  fpeak  a  Word 
for  him  there.  To  come  and  prefent  yourfelves  before  God 
as  Sinners,  without  a  Saviour,  would  be  but  to  awaken  his 
Wra  h,  and  put  him  in  Mind  of  your  Guilt,  and  his  righteous 
Veiigc  ince  .*  Remember  therefore  to  take  Cbrift  with  you 
wh*:^n  you  come  near  to  God.  See  Eph.  ii.  3,  13,  &c.  PFe 
are  by  Nature  Children  of  Wrath^  and  afar  off  from  God^  it  is  he 
only  can  bring  us  near :  No  Man  cometh  to  the  Father  but  by  tne, 
John  XiV.  6. 

And  as  this  is  the  only  appointed  Way  for  Sinners  to  ap- 
pear before  God,  fo  it  has  been  the  fweet  Experience  of  ten 
thoufand  Souls,  that  they  have  drawn  near  to  God,  in  this 
Manner,  with  Acceptance  and  Delight.  Hear  what  many  a 
Child  of  God  can  tell  you  in  this  Cafe  :  '^  When  I  had  the 
'^  firfl  Sight  of  my  Guilt  and  Defilements,  and  beheld  God 
"  in  the  Terrors  of  his  Holinefs  and  Juftice,  as  a  confuming 
^'  Fire^  I  was  affrighted  at  the  Thoughts  of  appearing  before 
"  him  ;  every  Threatening  that  I  heard,  I  thought  it  was 
<^  pronounced  againft  me,  nor  could  I  delight  myfelf  in  the 
^'  Bleifings  of  his  Gofpel,  for  they  were  not  mine.  But  when 
'^  he  was  pleafed  to  lead  and  draw  me  to  Chrifl,  I  faw  fuch 
^'  an  All-iufficiency  of  Atonement  and  Righteoufnefs  in  him, 
^'  that  would  anfwer  all  the  Demands  that  divine  Juflicehad 
^'  upon  me  :  I  joyfully  accepted  of  this  Salvation,  I  furren- 
'^  dered  my  felf  as  the  Subje6l  of  his  faving  Grace  :  And 
^^  though  now  I  behold  God  in  the  fame  glorious  and  dread- 
'«  ful  Attributes  as  before,  and  behold  myfelf /till  defiled  and 
'^  fmful,  yet  I  humbly  dare  appear  before  him  daily  and 
'*  hourly,  for  ^efus  is  my  Interceffor,  he  is  my  Propitiation, 

*'  he 


Serm.  XIII.  here  and  hereafter.  215 

*^  he  is  the  Lord  my  Right coiifnefs^  and  my  God  fits  upon  a 
<^  Mcrcy-Seac  fprinkled  with  the  Blood  of  this  heavenly  Sa- 
*'  crifice.  My  Sins  are  many  and  great,  and  the  Matter  of 
«'  my  daily  Groaning  ,*  I  hear  the  Threatenings  and  Curfes 
<^  of  his  holy  Law,  but  they  affright  me  not  from  his  Pre- 
«'  fence ;  for  in  the  Name  of  my  Mediator  I  come,  who  hath 
*«  borne  theCiirfe  forme:  With  humblePenitence,  and  with 
«*  a  lively  Faith,  I  draw  near  to  a  reconciled  God,  and  give 
«'  eternal  Thanks  to  the  Reconciler. 

4th  Remark.  fVhat  a  Blejfing  is  it  to  have  many  Houfes  of 
God  in  the  Nation  where  we  divelly  and  thofe  Houfes  of  God  near 
us  ?  God  may  fay  to  us,  as  to  Ifrael,  Deut.  xxx.  12.  Say  not^ 
who  fhall  afcend  into  Heaven  to  bring  the  fVord  to  us  that  we  may 
^'  hear  it  ?  Or,  who  floall  go  over  the  Sea  ?  &:c.  for  the  Word 
is  very  nigh  to  us.  We  need  not  travel  fo  far  as  the  3^ews^ 
three  Times  every  Year,  to  public  Worlhip  ;  and  yet  they 
went  from  Strength  to  Strength^  'till  they  appeared  before  God  in 
Zion,  Ffal  Ixxxiv.  7.  Confider  fome  Nations  where  God  is 
not  worfhiped  aright,  and  hath  no  Dwelling-place  ;  confider 
how  far  fome  poor  Creatures  come  even  in  this  Ifland,  many- 
Miles  from  their  own  Dwelling,  to  appear  before  God  in 
his  Ordinances  :  But  God  feats  his  Throne,  as  it  were,  at  our 
Doors  ;  there  are  many  Synagogues  of  God  in  our  Land,  for 
us  to  appear  before  him,  and  many  near  us  in  the  City  where 
we  dwell,  and  near  us  too  in  this  Place  of  Retirement. 

How  valuable  a  Privilege  is  it  to  dwell  in  a  reJigious  Fa- 
mily, in  a  Houfe  of  God,  where  there  is  a  Church  in  the  Houfe, 
2LsPhil.  2.  where  we  often  appear  before  God  ?  How  gladly 
would  many  Perfons  (who  are  in  better  Circumflances  in  the 
World  than  fome  of  us  enjoy)  exchange  their  better  Circum- 
flances  for  fpiritual  Advantages,  fuch  as  we  have  ?  But  fome 
of  you  perhaps  may  fay,  *'  We  may  be  faved  without  fo 
*^  much  Religion,  without  fo  much  ado  about  the  Worihip  of 
"  God  in  Families  or  in  Churches."  Let  me  tell  you,  if  a 
religious  Family  be  not  a  Pleafureto  you.  Heaven  iifelf  can- 
not afford  you  Pleafure  ,*  for  that  ib  but  one  great  religious 
Family,  of  which  ^efus  Chrift  is  the  Head  :  And  if  the  Bu- 
finefs  of  that  Place  be  not  your  Delight,  you  fhall  never  have 
a  Place  there. 

Shall  I  ask  the  Servants  of  this  Houfe,  when  you  are  called 
in  to  Mornir.g  and  Evening  Prayer,  wh2ii  is  your  End  ?  Do  you 
come  with  Hope  and  Defire  to  appear  before  God  ?  Or  is 
it  merely  to  obey  the  Orders  of  the  Houfe,  and  comply  with 

P  4  the 


21 6  Appearance  before  GOD  Vol.  I. 

the  Cuflom  of  the  Family,  for  the  Sake  of  your  temporal  In- 
tereil?  Ask  yourfelves,  my  Friends^  wh2itis  it  that  brings  you 
in  condantly  at  the  Seafons  of  Reading  and  Praying  ?  is  ic 
a  Defign  to  get  near  to  God  ? 

Shall  I  ask  the  Children,  Wh^n  you  come  in  at  the  Hour  of 
Worfliip,  do  you  fet  yourfelves  as  before  God  ?  Do  your 
Thoughts  go  along  with  the  Words  of  him  who  prays?  Do 
ye  attend  to  the  Word  read,  as  the  Word  of  God  whereby 
you  mull;  be  judged  ?  Or  do  you  facisfy  yourfelves  to  wear 
out  the  Qiiarcer  of  an  Hour  in  fitting  ftill,  or  in  kneeling  as 
others  do,  without  Thoughts  of  God  ? 

Shall  each  of  us  ask  our  own  Hearts,  How  do  we  pafs  the 
Time  of  daily  Worfhip  ?  Are  we  careful  to  lay  afide  all  our 
Thoughts  of  the  World,  that  we  may  be  at  Leifure  for  God  ? 
Remember,  that  not  only  in  the  Morning  and  Evening  De-, 
votion,  but  at  every  Meal,  we  appear  before  God :  Now  do 
we  join  in  Prayer  for  a  Blefling  on  our  Food,  and  in  giving 
Thanks?  Or  do  we  think  the  Word  of  one  who  fpeaks  fuf- 
ficiently  fanftifies  and  blefles  the  Meat  for  all  who  tafte  it? 

Let  us  farther  ask  ourConfcience  this  one Quefiion^Do  we 
remember  God  all  the  Day,  as  thofe  who  have  appeared  be- 
fore him  at  Worfliip  in  the  Morning  ?  Do  we  walk  among 
Men,  as  thofe  who  dwell  in  a  Houfe  of  God  ?  Do  we  eat, 
and  drink,  and  fpeak,  and  live,  as  thofe  who  profefs  fo  much 
Religion  and  Worfhip. 

Let  us  think  on  thefe  Things,  and  confider  who  there  is 
among  us  that  ventures  to  trifle  with  the  great  and  dreadful 
God  in  fuch  Appearances  before  him  ?  Or  provoke  him 
with  a  Converfation  unfuitable  to  fuch  Profeflions  ? 

BlefFed  be  God,  there  is  more  than  the  Form  of  Godlinefs 
found  in  the  governing  Parts  of  this  Family  /  And  I  am  per- 
fwaded,  that  not  the  Parlour  only,  but  the  meaner  Rooms^  are 
Witnefles  of  Devotion  and  pious  Difcourfe  :  But  we  are 
none  of  us  above  the  Need  of  Self-Enquiry  ;  and  as  we  all 
appear  with  our  Bodies  to  worlhip  God  daily,  methinks  I 
would  not  have  one  Soul  among  us  abfent  from  God  in  this 
daily  Worfhip. 

Thus  I  havefinifhed  the  firfl  general  Head  of  my  Difcourfe. 

Secondly,  The  Words  of  the  Text  difcover  to  us  an  earnefi 
Longing  after  divim  Ordinances,  and  the  Prefence  of  God  in  them. 
This  abundantly  appears  alfo  in  feveral  Parts  of  this  Pfalm  : 
How  mournfully  doth  thePfalmift  complain,  and  whatapain- 

ful 


Serm.  XIII.  here  and  hereafter,  217 

ful  Scnfc  he  exprefTcs  of  his  long  Abfencc  from  the  Houfe 
of  God  !  ver.  3,  4.  What  a  fvvcec  and  forrowful  Recollec- 
tion he  makes  of  pad  Seafons  of  Delight  in  Worfliip  ?  My 
Tears  have  been  my  Meat  Day  and  Night,  my  Soul  is  caji  down 
and  dijquieted.  I  remember  when  I  went  with  the  Multitude  to 
the  Houfe  of  Gody  with  the  Foice  of  Joy  and  Praife  ;  but  now 
God  feems  to  have  forgotten  me  ;  ver.  9.  How  earnellly  doth 
he  breathe  after  the  San6luary  ?  Pfal.  Ixiii.  &  Ixxxiv.  to  fee 
thy  Power,  O  God,  and  thy  Glory,  as  he  had  feen  it  there.  He 
borrows  Metaphors  and  Similitudes  from  Tome  of  the  mod 
vehement  Appetites  of  Nature,  to  fignify  his  ftrong  Defires 
after  God  ;  My  Flefh  thirjieth  for  thse,  even  fainteth  for  the 
Courts  of  the  Living  God. 

And  this  is  the  blefled  Temper  of  a  Chrijiiany  when  in  his 
right  Frame ;  he  is  never  fatisfied  when  quite  retrained  from 
divine  Ordinances,  whether  by  Perfecution,  by  Baniiliment, 
by  the  unreafonable  Laws  of  Men,  or  by  Affli6lions  and 
Weaknefles  laid  on  him  by  the  Hand  of  God.  He  thinks 
over  again  thofe  Seafons  wherein  he  enjoyed  the  Prefence 
of  God  in  Worftiip,  and  the  Recolledlion  of  them  increafes 
his  Defires  of  their  Return.  He  watches  every  Turn  of  Pro- 
vidence, and  hopes  it  is  working  towards  his  Releafe:  When 
he  fees  the  Doors  of  his  Prifon  begin  to  open,  he  is  ready 
to  break  out  of  his  Confinement,  and  feize  the  Pleafure  of 
publick  Worfliip  :  He  thinks  it  long  till  he  appears  before 
God  again.  ^^  I  have  chofen  God  (faith  he)  for  my  highefl 
"  Good,  for  my  everlafling  Portion,  and  I  would  willingly 
^'  often  refort  to  the  Place  where  God  hath  promifed  to  com- 
^^  municate  his  Bleffings,  and  where  I  have  fo  often  tailed 
'f  that  the  Lord  is  gracious. 

Remarks  on  the  2d  Head. 

I  ft  Remark.  How  very  different  are  they  from  the  Temper  of 
David,  who  enjoy  public  Ordinances  continually,  and  are  weary  of 
theml  Who  appear  before  God  frequently  on  the  Lord's  Day, 
and  yet  cry,  What  a  Wearinefs  is  it  ;  When  will  the  Sabbath 
he  gone  ?  Mai.  i.  13.  &  iii.  14.  Amos  viii.  5  When  fliall  we 
return  to  the  World  again  ? 

What  is  the  Reafon  of  this  great  Averfion  to  divine  Wor- 
fliip among  thofe  who  call  themfelves  Chriftians  ?  Truly  the 
greateft  Part  have  nothing  of  Chrijiianity  befides  the  mere 
Name;  Some  ^rejiupid  Sinners, SLUdi  have  no  Senfe  of  divine 
Things  ;  and  they  think  it  is  all  loft  Time  :  They  have  no 
Need  to  come  before  God,  but  that  it  is  the  Cuftom  of  their 

Country^ 


21 8  Appearance  before  GOD  Vol.  I. 

Country,  or  of  the  Family  where  they  live,  and  they  muft 
do  it;  they  do  not  know  how  to  fpend  the  Hour  elfewhere 
without  Reproof  and  Cenfure  :  Or  they  come  merely  to  fee, 
and  to  be  feen,  as  is  the  Fafhion  of  the  Land. 

Some  perhaps  have  aSenfe  of  Religion^^nd  yet  they  cannot 
look  upon  God  any  otherwife  than  as  their  Enemy,  and  fo 
they  come  before  him  without  any  Love  or  Delight  in  his 
Company  ;  and  then  no  Wonder  if  they  are  weary  of  it. 
They  do  not  come  as  Friends  to  take  Pleafure  in  his  Pre- 
lence;  they  would  be  well  enough  pleafed,  if  they  could  live  . 
for  ever  in  this  World,  and  never  have  any  Thing  to  do  with 
God:  Their  chief  Motive  is  the  Fear  of  Hell,  and  therefore 
they  drudge  on  in  toilfome  and  undelightful  Religion. 

And  indeed  this  is  one  great  Reafon  why  fo  many  true 
Chriftians  feel  no  more  Longing  after  God,  either  in  public 
or  in  private  Worfliip  :  becaufe,  tho'  they  have  fome  Faith 
and  fome  cold  Hope,  yet  they  are  contented  to  abide  in  this 
State  of  Uncertainty,  without  Joy  or  Affurance,  and  do  not 
make  it  their  Bufinefs  to  advance  in  Chriflianity :  They  cannot 
rejoice  in  God  as  their  Father,  or  their  Friend,  with  a  lively 
Soul;  and  they  find  but  little  Pleafure  in  his  Houfe.  But  it 
is  a  divine  Pleafure,  and  akin  to  Heaven,  when  a  Child  of 
God  with  a  lively  Faith  and  joyful  Spirit,  comes  before  God 
as  his  God,  and  entertains  himfelf  with  all  the  bleffed  Dif- 
covertes  that  he  makes  of  his  Wifdom  and  Grace  in  his 
Churches,  with  all  the  Promifes  of  the  Covenant,  with  all  the 
Words  of  Love  that  God  hath  written  in  his  Book,  or  pub- 
liflies  in  his  Ordinances  by  the  Miniftry  of  Men.  He  feeds 
upon  heavenly  Provifions  in  his  Father's  Houfe ;  and  when 
he  departs,  he  maintains  on  his  Soul  a  fweet  Savour  of  Hea- 
ven. But  alas !  there  is  a  great  Withdrawment  of  the  Spi- 
rit of  God  from  his  Churches ;  a  Deadnefs  of  Heart  has  feized 
Believers  in  our  Day,  and  they  grow  carnal  :  O  pray  that 
the  Spirit  may  return  to  the  Sanftuary  again. 

2d  Remark.  Hcvo  comfortable  a  Thing  "vjould  it  be,  to  feel  our 
Souls  longing  for  divine  Ordinances  more  earneftly  after  Reftraint ! 
We  fhould  learn  the  Language  of  Jonah,  when  in  the  Belly 
of  the  Whale ;  Lord,  /  am  cajl  out  of  thy  Sight,  yet  I  will  look 
again  toward  thy  holy  Temple^  Jonah  ii.  4.  I  wiH  look  while  I 
am  at  a  Diilance,  and  pray  toward  the  Mercy-Seat,  in  Hope 
and  Defire  to  come  near  the  Sandluary. 

We  are  too  ready  to  grow  indifferent,  and  think  we  can  do 
well  enough  without  this  appearing  before  God !  We  grow, 

as 


Serm.  XIII.  here  and  hereafter.'  219 

as  it  were.  Strangers  to  him  by  long  Abfence;  and  tho*  the 
lacrcd  Correfpondcncc  in  public  be  lofl:,  yet  Ibmctimes  it  is 
not  much  regretcd  :  This  is  a  frequent  Dillemper  of  the  Soul. 
When  Farting  increafes  a  regular  Appetite,  it  is  a  Sign  of  a 
healthy  Conllitution  ;  but  weakly  iVatures  are  fo  overwhel- 
med with  a  little  Falling  that  their  Appetite  is  gotie  too. 
Many  Chriftians  may  complain  of  this,  and  fay,  *'  Tho*  1 
find  ibme  Relilh  of  Pleafure  when  ^'  1  am  in  the  Iloufe  of 
•'  God, and  amongil  his  Saints;  and  tho'  'twas  very  painful 
•*  to  me  to  endure  the  firft  Months  of  Confinement,  yet  a 
"  long  Reftraint  has  brought  me  under  the  fpiritualDifeafe, 
**  that  my  Appetite  and  Define  grow  feeble,  and  my  Hearc 
*'  too  indifferent  to  publick  Worfliip. 

Now  in  Order  to  enquire  into  the  Temper  of  our^Spirits, 
and  to  awaken  us  to  greater  Longings  after  divine  Ordi- 
nances, let  usconfider  what  are  the  two  chief  Ends  of  a  Chrif- 
tian  in  his  Appearance  before  God:  It  \s  either  to  do  fomething 
for  God  by  a  ■public  ProfeJJion  of  his  Name  among  Men,  or  to  re- 
ceive fomething  from  him  in  Order  to  our  own  Comfort  and  Sal- 
vation. If  we  hope  to  receive^  this  calls  Faith  intoExercife; 
if  we  endeavour  to  ^(?  fomething  for  his  Service,  this  awakens 
our  Zeal.  Now,  Is  our  Faith  a6live  ?  Is  our  Zeal  lively  ia 
this  Matter  ?  Some  Chrifl:ians  have  one  of  thefe,  fome  the 
other  mod  in  Exercife  :  Some  look  mod  at  honouring 
God  in  a  public  ProfelTion,  fome  at  obtaining  fome  fenfible 
Benefit  and  Delight  to  their  own  Souls  :  But  'tis  befi:  when 
both  of  thefe  invite  us  to  the  Sanftuary,  and  make  us  long 
after  the  Prefence  of  God. 

Some  of  us  (it  may  be)  have  found  the  Work  of  Grace 
and  Salvation  begun  on  our  Souls  at  public  Worfiiip ;  there 
we  were  firfl:  awakened  and  convinced  of  Sin,  there  we  were 
firfi:  led  to  the  Knowledge  and  Faith  of  Chrifl,  and  pardon- 
ing Grace  v/as  revealed  with  Power  by  the  Minifl;ry  of  the 
Word ;  therefore  we  long  after  the  fmcere  Milk  of  the  Word^ 
in  the  fame  public  Difpenfation  of  it,  that  li^e  may  grow  thereby. 
Others  have  been  favoured,  it  may  be,  with  the  Prefence  of 
God  more  abundantly  in  fecret !  and  Reading,  and  Medita- 
tion ;  and  fecret  Prayer,  have  been  the  chief  fenfible  Inftru- 
iTients  of  their  Converfion,San6tification,and  Peace,*  thefe, 
therefore,  fometimes  have  not  the  fame  earnefi:  Longing  after 
public  Preaching  as  others  have  ,*  yet  they  do  continually 
attend  on  the  Ordinances  of  Chrjfiin  public,  to  maintain  Re- 
ligion, in  the  Profeffion  of  it,  among  Men ;  and  they  ought 

to 


220  Appearance  before  GOD  VoJ.  I. 

to  do  it.  But  thefe  Perfons  are  mofl  in  Danger  of  growing 
cold  and  indifferent. 

I  grant  'tis  a  glorious  and  felf-denying  Temper,  to  main- 
tain a  warm  Zeal  to  do  much  for  the  Honour  of  God  in  the 
World, even  tho'  we  enjoy  but  little  of  him;  but  this  is  not 
fo  frequent  among  Men :  P'or  we  are  ufually  drawn  to  God 
by  theBleifings  we  hope  to  receive,* and  welliould  confider, 
that  an  utter  Negle6l  of  all  thofe  Enjoyments  of  God  in  the 
fenfible  Increafe  of  Grace  and  Joy,  which  are  to  be  found 
in  public  Worfliip,  is  a  Sign  that  our  Faith  runs  too  low  : 
We  do  not  expedl  to  receive  much  from  God,  even  in  his  own 
appointed  Methods;  and  therefore  we  grow  negligent  whe- 
ther we  worfliip  him  in  public  or  no.  O  let  the  Soul  who  feels 
nothing  of  this  Negligence,  but  maintains  a  warm  Defire  of 
Ordinances  under  long  Reftraint,  rejoice  and  blefs  the  Lord ! 

However,  while  any  of  us  are  confined,  our  Defires  after 
God  ought  to  appear  in  this,  that  we  often  feek  him  in  fecret, 
and  are  perpetually  with  him  in  our  Thoughts;  that  we  take 
all  proper  Opportunities  to  lift  up  our  Souls  to  him  in  the 
Midft  of  common  Affairs,  and  thus  do  what  we  can  to  make 
up  theLofs  of  theSan6luary  :  But  wefliould  be  flill  breathing 
alfo  afcer  Church-Worfliip,  and  the  Communion  of  Saints ; 
for  God  loveth  the  Gates  of  Zion  fuore  than  all  the  Dwellings 
of  Jacob,  Pfal.  Ixxxvii.  2. 

3d  Remark.  O  what  unhappy  Clogs  thcfe  fie fhly  finfiil  Bodies 
are  to  the  Mind !  How  they  contradift  the  bell  Inclinations 
of  the  Soul,  and  forbid  it  to  fulfil  its  fpiritual  Defires  !  The 
Soul  would  appear  often  before  God,  but  the  Flefli  forbids: 
The  Spirit  would  rejoice  to  be  among  Chriflian  Affemblies, 
but  the  Body  is  too  often  confined  by  Sicknefs,  or  by  the 
neceffary  Cares  that  relate  to  this  Life,  this  poor  animal 
Life,  that  has  fo  troublefom  an  Influence  upon  the  noblefl 
Enjoyments  of  the  Mind. 

The  Soul  would  wait  upon  God  whole  Hours  together  in 
praifing,  in  praying,  in  hearing  the  Word;  but  the  Body  is 
weak,  overwhelmed  with  a  little  Attention,  and  can  bear  no 
more.  The  Soul  wreflles  and  drives  againfl;  the  Infirmities 
of  the  Fleili,  and  labours  hard  to  abide  with  God ;  but  thefe 
very  Wrefllings  and  Strivings  overcome  languilliing Nature; 
the  Impotence  of  the  Flefli  prevails  againfh  the  fprightliefl 
Efforts  and  Vigour  of  the  Mind;  the  Flefh  prevails,  and  the 
Spirit  mufl  yield.  Thus  we  are  drag'd  down  from  the  holy 
Mount  of  Converfe  with  God,  and  the  Soul,  who  is  akin  to 

Angels, 


Serm.  XIV.  here  and  hereafter.  221 

Angels,  and  employed  in  their  Work,  mud  defccnd,  ami  lie 
idle,  to  refrefli  the  Animal.  In  vain  would  the  Spirit  raifc  all 
its  Powers  into  lively  and  devout  Kxercilc,  if  the  l^'kOi  grows 
faint  under  a  warm  AfFedion,  'tis  forced  to  let  go  the  holy 
Thought,  and  quit  the  divine  Pleafures  of  Religion,  *till  a  better 
Hour  return. 

Sometimes,  thro'  Drowfinefs,  and  Want  of  natural  Spirits, 
we  grow  flupid  and  heavy  in  religious  Duties,  and  have  but  little 
Senie  of  that  God  before  whom  we  appear.  Sometimes,  thro' 
Excefs  of  Spirits,  our  Imagination  grows  vain  and  fluttering, 
and  wanders  faraway  from  the  God  whom  we  worfhip.  If  we 
fix  our  Thoughts  one  Minute  upon  Things  of  the  highefl  Im- 
portance and  the  mod  awful  Solemnity  \  the  next  fiying  Idea 
catches  the  Mind  away,  and  'tis  loft  from  God  and  Devotion 
again  :  We  appear  before  God,  and  difappear  again  :  we  wan- 
der into  the  World,  and  return  to  God,  twenty  Times  in  an 
Hour. 

Our  Eyes  and  our  Ears  are  conftant  Witneffes  of  this  painful 
Weaknefs  •,  and  unhappy  Inftruments  they  are  to  draw  off  our 
Souls  from  the  divineft  Meditation.  Every  Thing  around  us 
is  ready  to  difturb  and  divert  our  feeble  Nature  in  the  moft  hea- 
venly A(5ls  of  Worihip  :  Poor  broken  Worfliip  !  Poor  frail 
Eftate  of  human  Nature  !  But  there  is  a  blefTed  AfTembJy  of 
better  Worfliipers  above :  Awake  our  Faith  and  Defire  to  join 
them  !  And  let  each  of  us  fay,  "  O  when  /hall  I  go  to  that 
*'  bright  Company,  and  appear  amongft  them  before  God, 

S  E  R  M  O  N     XIV. 

Appearance  before  GOD  here   and  hereafter. 

Psalm  xlii.    2. 
When  /hall  I  come  and  appear  before  God  ? 

The  Second  Part. 

BY  an  Appearance  before  God,  in  the  Text,  we  are  tounder- 
ftand  our  Attendance  upon  him  in  the  public  Ordinances  of 
Wor/hip  •,  and  the   longing   Defire  the  Pfalmift  had  to 
draw  near  unto  God  in  his  Ordinances,  reprefents  to  us  the  Cha- 

rader 


222  Appearance  before  GOD  Vol.  I. 

ra(5ler  of  every  fincere  Chriftian,  when  he  enjoys  his  own  right 
Frame,  and  heavenly  Temper  of  Soul  :  He  longs,  he  breathes 
after  thofe  Seafons  of  divine  Improvement  and  Comfort. 

1  fliall  make  no  farther  Repetition  of  any  Thing  before  de- 
livered ;  but  confidering  that  dWouv  ylppearances  before  God  in 
this  World,  in  his  SanLluary,  are  but  Means  to  prepare  us  to 
fiand  before  God  m  the  World  that  is  to  come  ;  I  lliall  not  think 
myfelf  at  all  to  wander  from  the  Text,  if  I  fpend  my  whole 
Time,  at  prefent,  in  fr.ewlng  the  Difference  that  is  between  our 
Appearance  before  God  on  Earth  here,  and  our  Appearing  before 
him  in  the  other  IVorld  hereafter  •,  and  this  in  Order  to  awaken 
the  Sinner^  and  to  encourage  the  true  Chriftian. 

There  are  i-nw  great  future  Appearances  before  God,  the  one 
at  Judgment^  and  theothtr  in  Glory  in  Heaven  :  The  one  be- 
longs to  all  Men,  the  other  only  to  the  Saints.  And  now,  th4t 
I  may  divide  my  Difcourfe  aright,  and  give  to  every  one  their 
Portion,  I  would  beg  It^ave  chiefly  to  apply  our  General  Appear- 
ance before  God  at  Judgment,  to  thofe  who  are  unco'nverted,  and 
in  a  State  of  Sin  -,  for  we  have  Reafon  to  fear  there  may  be 
ibme  fuch  among  us :  AvA  I  will  apply  the  bleffed  Appearance 
before  God  in  Heaven  to  converted  Souls,  to  whom  only  it  be- 
longs :  Thefe  are  the  Perfons  who  have  Faith  and  Love,  and 
are  in  lome  Meafure  prepared  to  appear  and  worfliip  there. 

Firft  then,  Let  us  confider  our  Appearance  before  God  in  Judg- 
ment. 'Tis  true,  at  theMomentof  Death  our  Souls  immediately 
lland  before  God  to  be  judged,  as  well  as  our  Souls  and  Bodies 
united,  fnall  (land  together  there  in  the  great  Day  of  the  Re- 
iurredion  ;  yet  I  Ihall  not  make  any  Diftindlion  of  thefe  Sea- 
Ions  now,  left  I  fhould  multiply  Particulars  -,  but  (hall  treat  of 
them  together,  to  awaken  the  fecure  and  finful  Worfhiper,  who 
'appears  before  God  here  in  the  Form  of  Devotion  :  And  to 
put  him  in  Mind  he  muft  e'er  longftand  before  God.  in  anotlicf 
Manner  than  now  he  does,  and  to  fet  his  Thoughts  at  work  to 
compare  one  with  the  other  in  thefe  Particulars  •, 

I .  ne  Sinner  now  appears  with  fome  Degree  of  JVillingnefs 
IK  the  Pr [fence  of  God,  then  Uis  under  a  terrible  Ccnftraint.  A 
wicked  Man  may  be  willing  to  come  to  publk  Ordinances  for 
manv  carnal  Ends,  as"  to  comply  with  his  Superiors,  to  follow 
the  Cuftom  of  the  Family  where  he  dwells,  to  gain  Reputation 
among  Men,  to  latisfy  the  Cries  of  an  awaken'd  Confcience  ; 
tor  his  Confcience,  perhaps,  won't  be  eafy  without  the  Perfor- 
mance of  fome  Duties  -,  and  fo  he  makes  Ufe  of  divine  Wor- 

fhip 


Scrm.  XIV.  here  and  hereafter.  22^ 

lliip,  and  his  public  Appearances  before  God,  as  a  Kind  of  Opi- 
ate, ro  Ihipityan  iin.aiy  Confcience,  and  therefore  he  has  f(;inc 
Inclination  and  WiHingnclk  to  coinc  b(  fore  dod  here  on  Earth  ; 
but  at  Death,  ami  at  the  general  Rcfurreftion,  he  miiil  appear 
whether  he  will  or  no.  1  leb.  ix.  27.  It  is  appointed  for  all  Men 
o-nee  to  die^  and  after  Death  the  Judgment.  Rom.  xiv.  jo.  and 
2  Cor.  V.  10.  IVe  mufl  all  appear  before  the  Judgment-Seat  of 
Chrifi:.  The  Angels  Ihall  gather  the  Eiccfl  from  the  four  Quar- 
ters of  the  World,  and  bring  them  near  to  the  Judge  with  Plca- 
fure  ;  but  Sinners  fliall  be  drag'd  toward  that  awful  Tribunal, 
and  be  forced  to  abide  the  Trial. 

While  the  Believer,  who  walks  in  lively  Faith,  fays,  JVhen 
fhall  I  come  into  that  JVorld  of  Spirits.,  and  appear  there  before 
God  ?  The  Sinner  wifhes  that  Day  may  never  come  :  "  O  that 
*'  I  might  live  for  ever  on  Earth  !  that  1  might  for  ever  con- 
*'  verfe  with  Men,  and  never  fee  the  Face  of  that  God  who 
*'  hates  me,  and  whom  I  have  never  loved.  O  that  Death 
"  might  make  an  utter  End  of  me  !  O  that  the  Grave  would 
*'  cover  me  for  ever,  that  I  might  rife  no  more  !"  And  when 
that  dreadful  Day  comes,  then,  "  Fall  on  us.  Rocks  ;  then, 
"  Mountains,  prefs  us  down,  and  conceal  us  forever  from  the 
"  Wrath  of  God,  and  the  Lamb  •,"  as  in  Rev.  vi.  15,  16. 
that  Outcry  is  rcprefented.  But  they  mufl:  (land  and  fee  the 
Terror  ;  they  are  conftrained  to  hear  the  glorious  and  dreadful 
Sentence.  Dofl:  thou  believe  this,  O  my  Soul !  and  can'ft  thou 
be  content  to  live  unprepared  for  the  Solemnities  of  this  Day  ? 

2.  Here  Si7iners  appear  like  the  Saints  of  God.,  in  Difguife  ; 
but  there  <3J  Sinners^  openly  guilty.,  and  expofcdto  Light :  Here  not 
feparated  from  the  Saints  in  the  Place  of  Worfnip,  there  fuffici- 
ently  diflinguifhed  and  divided  from  all  v/ho  love  God,  and  that 
worfliip  him  in  Spirit  :  For  when  a  finful  Soul  goes  out  of  the 
Body  to  appear  before  God.,  every  Angel  in  Heaven  knows  him  ; 
he  is  naked  without  a  Covering  of  Dilguife,  as  well  as  without 
the  Covering  of  a  juftifyingRighteoufnefs  ;  and  upon  this  Ac- 
count he  appears  all  guilty,  not  only  before  the  fearching  Eye 
of  God,  and  the  Terror  of  his  Anger,  but  alfo  before  the  blefT- 
ed  Spirits  who  are  near  the  Throne.  Here  thofe  who  are  in  the 
fame  Affembly  know  not  whether  we  are  the  Children  of  God, 
or  the  Children  of  the  Devil  •,  but  in  the  World  of  Spirits, 
all  the  Children  of  Satan  are  as  much  diftinguifhed  from  the 
Children  of  God,  as  an  Angel  of  Light  is  from  a  Spirit  of 
'  Darknefs. 

This 


•224  Appearance  before  GOD  Vol.  I. 

• 

This  Flefh  is  a  Difguife  to  the  Soul,  a  thick  Cloud  to  cover 
a  thoufand  Hypocrifies  ;  but  at  the  great  Day  the  naked  Soul 
mud  be  known  :  All  Nations  JJjall  be  gathered  before  him^  and 
he  Jhall  jcparate  them  one  from  another^  as  a  Shepherd  divideth  his 
Sheep  from  the  Goats  \  Mat.  xxv.  32.  Jefus^2\\  feparate  the 
one  fmm  the  otiier  ;  And  what  will  the  Sinner  fay  at  that  Day  ? 
"  I  have  on  Earth  appeared  before  God  among  the  Saints,  but 
"  now  I  mufl  forever  ciwell  with  my  Companions  in  Iniquity 
"  with  my  Partners  in  cverlafting  Burnings  :  I  am  /o  like  to 
"  the  Spirits  of  Hell,  now  I  am  undreiTed,  and  divefted  of  all 
"  Difguife,  tliar  I  fee  myfelf  juftly  divided  for  ever  from  the 
*'  Saints,  and  a  fit  Companion  for  none  but  Devils."  O  who 
can  tell  the  Torment  that  is  contained  in  fuch  a  felf-condemn- 
ing  Refledion  as  this  .^ 

3.  Sinners  appear  now,  and  take  no  Notice  of  God  as  Creator^ 
or  Chrifi  as  Mediator  and  Saviour  \  but  at  the  Appearance  in 
Judgment  //  will  be  impcffible  to  fland  before  God^  and  not  take 
Notice  of  him.  He  appears  there  as  a  God  of  terrible  and  in- 
cenfed  Majefty,  and  they  muft  fee  him  ;  and  Jefus  Chrifi  fits 
there,  and  mufl  be  feen,  not  as  the  Saviour  to  fecure  them, but 
the  Judge  ready  to  condemn  them  to  everlailing  Punilhment. 
Rev.  i.  7.  alTures  us  of  this  Day,  and  fpeaks  of  it  as  already 
come ;  Behold  he  cometh  with  Clouds^  and  every  Eye  fhall  fee  him.^ 
and  they  alfo  which  pierced  him  •,  and  all  Kindreds  of  the  Earth 
fhall  wail  becaufe  of  him.  I  fhall  behold  him.,  (fays  the  wretched 
Balanm)  but  not  nigh  •,  Numb.  xxiv.  17.  not  as  my  God,  near 
me,  but  as  my  Enemy  afar  from  me.  "  Now  God  fpeaks  with 
*'  the  Voice  of  Mercy  in  the  Church,  and  I  turn  a  deaf  Ear 
''  to  him  Cmay  the  Sinner  fayj  but  then  'tis  the  Language  of 
*'  Jufliceand  Vengeance  :  Othat  my  Ears  and  my  Eyes  vyere 
*'  fealed  up  for  ever  !  for  his  Looks,  his  Words,  his.Adions 
*'  fmite  my  Soul  thro'  with  a  thoufand  Torments. 

It  is  impoITible  for  the  Wicked  t;p  turn  their  Eyes  from  God^ 
in  that  Day,  whereas  now  for  a  whole  Hour  or  two,  in  his  Wor- 
fhip,  their  Hearts  are  not  once  fixed  upon  him.  A  God  of  Ho- 
iinefs  will  be  fecn  on  his  Seat  of  Judgment  ;  and  the  Sinner 
who  will  not  fee,  fhall  fee,  and  be  confounded  at  the  Sight. 
Think  of  this,  O  my  Soul !  and  when  thou  findeft  thy  Thot's 
wandering  from  God  in  the  next  Duty  of  Worfhip,  take  this 
awful  Hint  to  recal  them  again. 

4.  Now  the  Sinner  appears  before  God  as  on  a  Throne  of  Grace  \ 
^h'^re  on  a  Throne  of  Juflice  •,  now  in  a  State  of  Trial ;    there 

for 


L 


Serm.  XIV.  here  and  hereafter.  2^^^ 

for  a  fulfill  Sentence.  He  comes  now  to  hear  ilic  general  Lan-  /// 
guage  of  God  to  Men  ;  there  to  hear  his  own  particular  Judg- 
ment IVom  the  fame  God  :  Now  tlie  Sinner  (lands  in  the 
Church,  in  a  general  Allembly  ;  and  he  (lands  within  the 
Reach  of  a  general  Promife:  He  that  believes  fhal!  be  faved; 
he  that  confcjjes,  and  forfakes  his  Sin,  p:  all  find  Mercy:  But  then 
the  Book  ot  all  the  Promifes  is  for  ever  fliut,and  it  is  decla- 
red by  the  Judge,  that  not  one  of  them  belongs  to  him:  He 
hath  refufecl  all  the  0(Fers  of  Grace,  and  the  Day  of  Grace 
is  gone  for  ever. 

Now  he  flands,  and  hears  the  general  Threatening  of  the 
Word :  The  Soul  that  fins  foalldie ;  the  Wages  of  Sin  is  Death ; 
He  that  believeth  not  /ball  be  damned;  He  that  fows  to  tbeFle/h, 
fijall  of  theFle/lj  reap  Corruption  :  Yet  he  may  efcape  all  thefe 
Threatnings.  But  in  the  great  and  lad  Day  he  hears  his 
own  Name,  as  it  were,  read  together  with  each  of  thefe 
Threatnings,  and  united  to  them  all;  "  Thou  art  the  impe- 
*^  nitent  Sinner,  and  thou  muft  die  for  ever;  thou  haft  not 
*^  believed  in  Chrijl ;  and  thou  art  the  Perfon  who  (liall  be 
*^  for  ever  damned. 

Now  he  appears  before  God,  and  tho'  he  is,  as  to  his  State, 
ataDiftance  from  him,  yet  he  maybe  converted  and  brought 
near;  he  hears  thefe  bldled  Words,  Matt.  xi.  28.  Come,  all 
ye  that  are  "weary  and  heavy  laden,  and  1  will  give  you  refi.  Ifa. 
xlv.  22.  Look  unto  me,  ye  that  are  at  the  Ends  of  the  Earth,  (  and 
in  immediate  Danger  of  Hell  )  and  be  ye  faved.  But  there 
the  only  Word  is.  Depart  from  me,  ye  Curfed,  into  everlafling 
Fire ;  for  1  have  not  one  Word  of  Promife,  of  Encourage- 
ment, or  of  Comfort  for  you. 

Becaufe  he  appears  now  in  a  State  of  Trial,  it  is  withfome 
Hope  of  obtaining  Pardon;  but  there  he  (lands  only  waiting 
for  the  Sentence  of  Death,  end  therefore  with  everlafling 
Defpair  :  Pie  appears  there  guilty  in  open  Light,  and  his 
Condemnation  is  certain  and  unchangeable. 

Believe  this.  Sinner,  now  in  this  Life,*  the  Wrath  of  God 
lyes  heavy  upon  you,  Johnm.  36.  but  this  Wrath  may  be  re- 
moved ,•  the^Condemnation  that  is  now  upon  you  from  the  . 
Law,  may  be  referved ;  the  Gofpel  is  ready  to  take  it  off,  if 
you  receive  this  Gofpel  :  But  there,  before  the  Judgment- 
Seat,  every  Soul  who  is  found  in  his  Sins,  falls  under  an  eter- 
nal Curfe,  and  without  Repeal :  That  Condemnation  (hall 
never  be  removed  ;  for  immediate  Execution  follows  upon 
the  Sentence. 

Q  Novj 


2  26  Aepearance  before  GOD  Vol.  I. 

No'Vi)  the  Sinner  appears  before  God,  and  hears  fuch  Words 
of  CompafTIon  as  thefe  are :  "  /  delight  not  in  the  Death  of  a 
**  Sinner,  Iivoitid  ha've  him  turn  and  live ;  I  propofe  che  Method 
^^  of  Reconciliation  and  Life:  "  But  then  the  Lord  fits  upon  a 
Throne  of  Judgment,  and  he  iliall  laugh  at  the  Calamity  of  the 
Wicked,  and  the  obllinate  Sinner's  Diflrefs  ;  for  Pity  and 
Compafiion  are  for  ever  hid  from  his  Eyes.  Now,  who  is 
there  among  us  able  to  bear  the  Sight  of  a  provoked  God, 
who  is  infinite  in  Power,  terrible  in  Majedy,  and  has  aban- 
doned all  Companion  ? 

5.  The  Sinner  now  appears  often  before  God;  there  but  once^ 
and  is  for  ever  driven  from  his  Prefence  :  Here,  if  you  meet 
with  no  Comfort  from  God  in  one  Ordinance,  you  may  find 
it  in  the  next;  but  then  you  Ihall  hQ  punijhed  imth  everlafting 
Deftru^tion  from  the  Prefence  of  the  Lord,  and  the  Glory  of  his 
Power  ;  2  TheiT.  i.  9.  How  will  you  long  for  fuch  Seafons 
again,  when  you  are  for  ever  (hut  out  from  them?  "  Othac 
^^  I  had  but  one  Lord's-Day  more  to  fpend  in  the  Service 
*'  of  God  !  How  would  I  labour  and  wreftle  with  God  in 
*^  Prayer,  that  I  might  become  a  new  Creature!  "  But  in 
Hell  the  Days  are  all  alike,  they  are  all  dark  and  ftormy,  there 
is  not  one  Day  of  Sunfliine,  not  one  Sabbath,  not  one  Hour 
of  Refl".  "  How  did  I  mock  God  on  Earth,  (muft  the  Sinner 
'^  fay)  when  1  appeared  before  him  !  and  after  1  had  mocked 
*^  him  once,  I  trilied  again  and  again;  but  now  I  find  he  is  a 
"  God  who  will  not  he  mocked ;  I  fee  he  is  a  terrible  Majefty, 
^'  and  I  am  driven  for  ever  from  all  his  Grace  and  his  Com- 
*^  paiTion,  and  fliall  fee  his  Face  no  more. 

Ufe,  AW  the  Ufe  that  I  fhall  make  of  this  Head,  is  only  to 
urge  upon  your  Minds  a  practical  Belief,  and  a  lively  Senfe  of 
this  Jppearance  before  God  at  Judgment.  Mufl  we  all  (land  be- 
fore the  Judgment-Seat  of  Chrifl?  Do  we  think  we  are  rea- 
dy ?  What  Anfwer  do  our  own  Confciences  give,  when  we 
make  that  Enquiry  ?  Am  I  prepared  to  appear  before  God 
the  Judge?  Have  I  but  little  Hope,  and  yet  canlfatisfy  my- 
felf  to  lye  down  at  Night,  and  arifein  the  Morning,  and  have 
this  Hope  not  increafed?  Have  I  fo  little  Expectation  of  my 
appearing  well  there,  and  yet  reft  contented  under  it  ? 

Do  I  woriliip  now  with  that  Sincerity  and  Devotion,  as 
thofe  who  muft  hereafter  come  to  be  judged  ?  Could  we, 
dare  we,  indulge  ourfelves  in  the  Negle6l  of  any  Duty,  or 
Commiffion  of  any  Sin,  or  carelefs  Performance  of  the  re- 
ligious Services  we  owe  to  God,  at  the  Rate  now  we  do,  had 

this 


Serm.  XIV.  here  and  hereafter.  ^2y 

this  great  Appearance  before  God  at  Judgment  been  often 
upon  our  Thoughts  ?  Alas  !  thefc  Things  vanilli  from  our 
Minds,  many  'limes,  together  with  the  Breath  and  Air  that 
forms  the  Words  :  RLinnefs,  or  Cares,  or  the  Diverfions  of 
this  Life,  turn  away  the  Soul  from  God  and  jLidgmein.  We 
dv\'ell  in  Flefli,\ve  fee  not  God,  and  we  are  ready,  fooliOily, 
to  imagine  thatwefliall  never  fee  him:  We  thrufl:  this  Hour 
at  fuch  a  Difbance,  as  tho'  it  would  never  come;  we  put  it 
afar  off  ^s  an  Evil  Day, 

But  let  us  fta nd  flill  here,  and  confidera  little  :  This  Even- 
ing we  are  come  to  appear  before  God  in  Worfliip,*  we  fee 
ourfelves  here,  and  fee  each  other  ,*  we  are  fiire  it  is  a  Rea- 
lity, 2ind  not  ^Dreavt;  yet  feven  Years  ago,  this  Evening  was 
at  lb  a  vaft  a  Diflance  from  us,  that  we  fcarce  knew  how  to 
realize  it  to  our  Thoughts,  and  make  it,  as  it  were,  prefent: 
but  now  all  that  long  Diflance  is  vaniflied,  and  this  Evening 
is  come;  thofe  Days  are  all  pafled,  and  this  Hour  is  upon 
us  Thus  it  is  in  the  Cafe  of  Death  and  Judgment.  Seven 
Years  hence,  it  is  moft  likely,  fome  one  or  more  of  us,  and 
perhaps  every  one  of  us,{liall  appear  before  the  Bar  of  God 
our  Judge;  that  appointed  Hour  will  come,  however  it  feem 
afar  off  now  ,*  and  then  it  will  be  as  real  an  Appearance  as 
this  prefent  Hour  is,  but  a  much  moYQ  folemn  one;  we  fliall 
f>."e  and  feel  ourfelves  there,  and  know  'tis  not  a  Dream,  but 
an  aivfid  Reality. 

Confider  farther,  that  it  can  be  but  a  few  feven  Years 
more,  before  every  one  of  us  mud  certainly  appear  at  the 
Judgment-Seat  of  God  ;  and  as  long  as  thofe  Years  feem 
now,  yet  they  will  quickly  fly  away,  and  the  laft  Hour  will 
be  upon  us.  Think  how  many  of  your  Acquaintance,  in  feven 
Years  paft,  have  made  their  Appearance  before  God,  have 
pafl  their  final  Trial,  and  received  their  everlafling  Sen- 
tence: And  each  of  us  may  fay,  ^'  Why  fliould  not  I  be 
"  the  next?  What  is  there  in  my  Nature, or  in  myCircum- 
*^  fiances,  that  can  fecure  me  againfh  the  Summons  of  Death 
'*  and  Judgment?  "  Ic  may  be  but  a  few  Days  before  we 
are  called  ;  and  is  every  one  of  us  here  ready  ?  This  is  a 
Queftion  of  infinite  Importance,'  and  let  us  not  give  refl  to 
our  Souls,  till  we  can  anfwer  it  to  our  Satis faft ion. 

O  how  fhould  we  live  !  how  fhould  we  a6l !  how  fliould 
we  fpeak !  how  fhould  we  worfliip  !  if  this  were  always  upon 
our  Hearts!  O  that  we  could  but  realize  thefe  awful  Things 
to  our  Minds,  and  make  them  more  familiar  to  our  Thoughts 

(^2  •  daily  ! 


228  Appearance  before  GOD  Vol.  I. 

daily  !  Could  Sinners  then  be  one  Day  contented  without 
converting  Grace,  and  without  a  juftifying  Righceoufnefs  ? 
Could  they  any  longer  refufe  the  Mercy  of  the  Gofpel,  and 
Jefiis  the  Saviour  ?  Could  they  be  fatisfied  to  appear  all  guilty 
before  God,  and  no  Friend  there  to  fpeak  for  them  ?  no  In- 
terceflor  to  plead  for  them?  none  to  undertake  their  Caufe? 
Could  they  go  on  to  iin  with  a  negligent  Mind,  if  they  thought 
the  Judgment-Door  juft  opening  upon  them,  and  Jefus  Chriji 
at  Hand  ?  Could  it  be  poflible  we  Ihould  have  fuch  cold  and 
lazy  Defjres  after  a  Saviour  and  his  Salvation,  if  we  thought 
our  everiaflingHappinefs  orMifery  depended  upon  the  next 
Day,  the  next  Hour,  or  the  next  Moment  ?  For  we  know 
not  how  foon  the  Summons  may  come,  and  flate  us  before 
his  Tribunal. 

II.  The  Second  Part  of  my  Difcourfe  leads  me  to  confider 
the  bkjjed  Difference  that  there  fjall  he  between  a  Chrijlians  ap- 
pearing before  God  in  Heaven^  and  his  /Ippearance  here  in  divine 
Ordinances  before  God  on  Earth  ?  And  by  a  Comparifon  of  thefe 
two,  may  the  Spirit  of  God  awaken  our  Faith,  our  Hope,  our 
Love,  and  our  Joy,  and  all  join  to  promote  ourSan6lification? 

The  Differences  then  between  our  ftanding  before  God  in 
Worlliip  now,  and  our  worfliiping  before  God  in  Heaven, 
are  fuch  as  thefe; 

I  ft.  Now  the  true  Chrifiian  appears  in  a  viixed  Jffembly  of 
Saints  and  Sinners  ;  there  the  Jjfembly  is  all  holy,  and  not  ond 
Sinner  amongft  them.  Here  fincere  Souls  and  Hypocrites  meet 
together  in  Worfliip  ;  there  the  Hypocrite  is  for  ever  ba- 
nilhed.  In  the  Houfes  of  God,  on  Earth,  the  wicked  Ca- 
naanites  will  mingle  with  the  Children  of  Ifrael ;  but  in  his 
Temple,  in  Heaven,  every  one  is  an  Ifraelite  indeed :  There 
fjjall  no  more  be  found  a  Canaanite  in  the  Houfe  of  the  Lord  of 
Hofts^  Zech.  xiv.  21. 

The  Children  of  God  here  are  under  a  Vail  of  infirm  and 
finful  Flefli,and  in  the  Likenefs  of  Sinners,*  there  they  are 
unvailed,  and  acknowledged  to  be  the  Sons  and  Daughters 
of  the  Almighty  ,*  i  John  iii.  i,  2.  Beholdy  what  Manner  of 
Love  the  Father  hath  bejiowed  upon  us,  that  we  flooidd  be  called 
the  Sons  of  God!  But  the  fVorld  knows  us  not;  nay,  we  are  not 
many  Times  known  to  ourfelves;  but  when  he  comes,  whom 
we  have  trufted,  then  he  fliall  be  known  and  diftinguifhed 
from  the  World,  as  God's  only  begotten  Son  ,*  and  we  fhall 
be  known  and  dillinguiQied  as  the  Children  of  God,  all  related 
and  akin  to  him  :    PPH^m  he  appears,  we  /hall  be  like  hm,  for 

W9 


I 


L 


Scrm.  XIV.  here  and  hereafter.  229 

we  Jhall  fee  him  as  he  is  \  and  fliall  fufficicntly  be  diflinguifhed 
from  all  who  belong  not  to  Chrift. 

Here  a  Child  of  God,  in  the  Sancluary,  is  deeply  humbled 
at  the  Mention  of  the  Name  of  God  -,  but  his  Humility  is  not 
feen.  Here  his  Zeal  kindles  at  the  Propolal  of  a  Duty,  but  ic 
burns  with  a  hidden  Flame  ;  Here  his  Love  is  at  work,  his 
Hope  is  arifing,  his  Joy  is  geting  up  to  Heaven,  when  he  is 
engaged  in  the  Meditation  of  a  comfortable  Promifc,  or  fome 
of  the  blefled  Privileges  of  the  Children  of  God  •,  while  thofe 
who  are  around  him,  even  his  next  Neighbour  who  fits  clofe  to 
him,  knows  nothing  of  the  holy  Workings  of  his  Heart,  and 
the  Breathings  of  his  Soul  towards  God  :  But  there  the  whole 
Aflembly  fhall  worfhip  with  one  Heart,  and  one  Soul,  and  not 
one  wandering  Worfhiper,  or  one  wandering  Tho'c  in  Worfhip. 
We  are  ready  to  complain  here^  that  we  ourfelves  know  not 
whether  we  lliall  be  accepted  or  no ;  through  the  Weaknefs  of 
Faith,  Want  of  Holinefs,  Decay  of  Zeal  in  our  Spirits,  and  that 
Degeneracy  we  fometimes  find  and  ^tt\  in  ourfelves,  we  are  of- 
ten ready  to  doubt,  and  almoft  upon  the  Borders  of  Defpair. 
This  is  the  Cafe  of  many  a  poor  trembling  Chriftian  :  but  there 
every  one  fiiall  worfhip  with  Strength  of  Joy,  livelieft  Delight, 
and  warmed  Zeal  and  Affeflions  :  And  be  alfured  his  Graces 
are  all  true,  for  he  fliall  fee  them  all  in  the  Light  of  Glory. 

ThisSufpicion  or  Jealoufy  of  ourfelves,  flattens  our  Devotion 
many  a  Time  here^  and  takes  away  the  pleafurable  Senfations 
of  Religion,  becaufe  we  our  felves  know  nit  whether  God  ac- 
cepts us  or  no  :  There  a  full  Aflurance  of  our  being  beloved  of 
God,  and  being  for  ever  accepted  of  him,  fhall  make  every  Ex- 
ercife  of  Devotion  a  mod  agreeable  and  perfedb  Pleafure.  O 
my  Soul,  how  fiiould  it  quicken  thy  Race,  and  exalt  thy  Joy, 
to  think  how  fall  thou  art  removing  from  this  World  of  Sinners, 
and  from  all  thy  own  Doubts,  and  Fears,  to  a  glorious  Aflembly 
of  holy  Souls,  where  not  one  Doubt,  or  Fear,  (hall  remain  in 
their  Confciences,  nor  in  thine  ! 

adly.  In  this  World  the  Saint  appears  among  a  few  to  worfhip 
his  God^  but  then  among  Millions.  Now  many  Times  we  have 
worfhiped  in  a  fecret  Corner,  for  Fear  of  Men  ;  but  then  'tis 
all  in  public  Glory  •,  for  there  all  the  Worfhip  that  is  paid,  is 
the  eftablifhed  Worfhip  of  the  whole  Country  \  and  Honours, 
and  Kingdoms,  and  Wealth,  are  all  on  that  Side  :  All  the  Inha- 
bitants are  made  rich  for  ever,  with  the  Riches  of  Heaven  ;  and 
all  the  Children  of  God  are  Sons  and  Daughters  of  a  King,  and 


230  Appearance  btfort  GOD  Vol.  I. 

all  Heirs  and  Pofleflbrs  of  Glory,  and  reign  together  with  the 
l^oxd  Jefus  j  Rom.  viii.  17.     2  Tim.  ii.  12. 

Here  many  times  the  Children  of  God  are  forced  to  be  Se- 
mratifts  from  their  Neighbours  and  Fellow- Citizens,  they  are  di- 
vided from  the  Multitudes  and  Crowds  of  Mankind  ;  they  are 
hut  a  little  Flock  ;  but  there  they  fhall  fliine  in  the  Midfl  of  the 
general  JJfembly  of  the  FirflBorn^  and  a  great  Multitude  whkb 
720  Man  can  number^  Rev.  vii.  9.  that  with  Viflories  and  Songs 
are  for  ever  addrefTing  the  Throne  of  God  and  the  Lamb.  O 
when  fhall  I  hear  the  Voice  from  Heaven  fay,  Come  up  hither  ? 

3dly.  Now^c;^  worflnpin  a  Way  of  Preparation  ;  there  for^ 
Enjoyment  and  full  Delight,  Ordinances  here  are  but  flight  Sha- 
dows, and  very  faint  and  imperfedl  Refemblanccs,  ®f  what  the 
Worfhip  in  Heaven  fliall  be.  Now  the  Word  of  God  is  fpo- 
ken  by  a  Man,  and  it  lofes  much  of  the  Divinity  and  Power, 
by  the  Means  of  Conveyance  •,  there  it  will  be  fpoken  by  God 
himfelf  to  our  Spirits,  or  by  our  Lord  Jefus  Chriji^  to  the  Ears 
of  our  Bodies,  raifed,  fan6lified,  and  immortal  ;  and  our  Souls 
fhall  receive  as  much  of  the  exprefs  Ideas,  as  God  defigns  to 
convey  by  all  his  Converfation  with  that  fan6Vified  Number  .• 
Nor  fhall  they  mifs  of  any  of  the  Beauty,  or  Spirit,  or  Perfedlion, 
of  thofe  Thoughts  which  God  himfelf  would  imprefs  upon  us. 

Now  in  the  Letters  of  the  Bible  we  read  the  Good-Will  and 
Mercy  of  God  to  Sinners ;  but  there^  in  a  far  brighter  Manner 
of  Conveyance,  in  thy  Light  fhall  we  fee  Lights  Pfal.  xxxvi.  9. 
Here  we  feek  the  Father  and  the  Son  ;  the  one  as  our  Happi- 
nefs,  the  other  as  the  Way  to  the  Enjoyment  of  that  Happinefe 
as  they  are  ufually  reprefented  in  the  Word  of  God  :  TbercwQ 
fhall  fay,  "  We  have  found  him  whom  our  Souls  defire  and 
*'  love,  and  fhall  be  for  ever  happy  in  his  Prefence."  Our  Bu- 
fmefs  now  in  this  World  is  to  get  a  right  Temper  and  Frame  ; 
there  to  pradife  and  indulge  the  Joy.  Happy  Souls,  who  are 
thus  prepared  in  the  outer  Courts  to  draw  nigh  and  worfhip 
within  the  Vail ! 

4thly.  Now  we  appear  with  imperfe6l  Services^  and  poor  Im- 
prove'ments^  there  with  glorious  and  complete  Worfhip :  For  here 
we  fee  God  but  as  in  a  Glafs  darkly  ;  there  Face  to  Face^  i  Cor. 
xiii.  12.  Now  we  can  have  his  Glory,  or  his  Grace,  reprefented 
to  us  but  in  Part,  in  a  fmall  Meafure,  and  according  to  our  poor 
Capacities  of  receiving  j  there  we  fhall  fee  him  as  he  is^  and  know 
as  we  are  known. 

What  are  our  Prayers,  what  are  our  Praifes  here  ?  our  Praifes 

when 


Serm.  XIV.  here  and  hereafter.  231 

when  offered  up  in  a  Song,  or  in  plainer  Language,  In  Compa- 
riibn  with  thole  that  are  paid  to  God  above  ?  Noiv  wc  fpeak  of 
him  whom  we  have  not  feen,  tlicrefore  we  fpeak  in  fo  imperfect 
a  Manner  :  ncre  we  fhall  hear  and  fpeak  of  him  whom  wc  fee 
and  know  more  intimately  :  Now  we  appear  before  God,  and 
bring  too  much  of  the  World  with  us ;  there  we  leave  the  World 
find  go  to  the  Father,  God  and  Chrift  are  too  much  forgotten, 
or  they  are  too  often  thruft  out  of  our  Minds  by  vainl'houghts, 
even  when  we  ourfelves  are  never  fo  defirous  to  fpend  an  Hour 
or  two  with  God  ;  what  Interruptions  do  we  find  ?  What  long 
Blanks  divide  the  feveral  Petitions  of  our  Prayer,  and  break  off 
tlie  Meditation  while  we  (bind  before  God  to  -.vorriiip  him  ? 
'We  have  many  Enemies  within  and  without,  who  iland  ready 
to  feize  away  our  Souls  from  God,  and  to  rob  him  of  our  De- 
votion :  Vain  Fancies  call  us  afide,  and  our  Senfes  turn  off  our 
Minds  from  Heaven.  There  fhall  be  everlafling  Worfhip  a- 
bove,  without  one  Impertinence  interpofing  -,  no  Trifles  there 
to  divert  us,  and  feparate  one  Part  of  our  Woriliip  from  the 
other  ;  there  all  the  Powers  and  Faculdes  of  Nature  fliall  per- 
petually be  engaged  in  the  Bufinefs  and  Bleffcdnefs  of  that  State, 
Glorious  Worfliip,  and  bleffed  Worfhipers !  fit  for  the  Prefence 
of  the  Majefly  of  Heaven  I 

5thlyj  I  might  fay,  We  come  with  very  little  Comfort^  and 
mavy  Difcouragements^  to  appear  before  God  on  Earth  :  hut  there 
with  everlafling  Confolation.  We  come  now  to  the  Word,  and 
we  go  away  again,  hardly  hearing  the  Voice  of  God  in  his 
Word,  or  feeing  his  Countenance,  but  there  we  fhall  be  forever 
near  him  ;  no  Wall  of  Flefh,  or  of  Sin,  to  divide  us. 

Now  we  are  defiled  with  Guilt,  and  afhamed  to  lift  up  cur 
Faces  towards  Heaven,  and  bluili  even  when  our  Hearts  are  ever 
fo  fmcere  •,  but  there  we  fliallcome  near  to  God,  even  to  God 
in  Glory,  and  not  be  afraid  of  him  ;  there  we  fhall  fee  a  God 
nndefiled,  ourfelves  alfo  being  undefiled  -,  a  God  of  fpotlefs  Pu- 
rity, and  ourfelves  without  Blemifli  before  the  Throne  ;  our 
Garments  wafhed  white  in  the  Blood  of  the  Lamb,  and  never, 
never  to  be  defiled  again  ;  that  is  the  Glory  and  Pleafure  of  a 
Chriftian.  Then  we  fhall  appear  without  Spot,  or  Wrinkle, or 
any  fuch  Thing  •,  without  Guile  in  our  Mouths,  or  Vanity  in 
our  Hearts  -,  without  Fault  before  God,  and  therefore  without 
Pain  :  without  Sorrow,  and  without  Fear  for  ever,  even  tho* 
we  (land  before  God  in  all  his  Majefly ;  for  we  arc  affu.-ed  of 
his  Mercv.    Now  we  worfliip  with  Prayers  and  Tears,  becaufc 

0.4  ^' 


432  Appearance  before  GOD  Vol.  I. 

of  many  and  heavy  Burdens,  Sorrows,  and  Sins  -,  but  then  with 
everlajling  Songs  and  Joy  on  our  Heads,  Ifa.  xxxv.  10.  If  we 
had  a  painful  and  living  Senfe  of  thefe  Things,  of  the  Wander- 
ings, Temptations,  Burdens,  and  Defilements,  that  mingle  with 
our  Worfliip  here,  we  fhould  cry  aloud,  and  fay,  "  How  long, 
"  O  Lord,  how  long  ! 

6.  Lajily,  Now  we  appear  and  depart  again^hut  then  wejhall 
abide  with  God  for  ever.  Now  we  go  down  from  the  Mount  of 
Converfe  with  God,  into  the  World  of  Temptation,  and  Sin, 
and  Bufinefs,  and  Care  :  We  appear  upon  Mount  Horeb,  or 
Pifgah,  and  we  take  a  little  View  of  the  promifed  Land  ;  but 
we  go  down  again  as  the  Children  of  IfraeMid,  to  fight  with 
the  Canaanites,  the  Giants  that  are  in  the  Valley,  our  mighty 
Sins,  our  flrong  Corruptions.  In  this  Valley  of  Tears  we  muft 
have  a  Confiidl  before  we  get  to  the  promifed  hznd^there  every 
Worfhiper  has  in  his  Hand  a  Palm  of  complete  Vidlory,  Rev. 
vii.  9.  and  he  is  for  ever  difcharged  from  fighting  :  Him  that 
ever  Cometh  will  I  make  a  Pillar  in  the  Temple  of  my  God  ;  and  he 
fhall go  no  more  out  ;  Rev.  iii.  12.  So  neceffary  is  thePrefence 
of  the  Saints  in  Heaven,  that  our  Lord  Jefus  Chrift  has  repre- 
fented  them  as  Pillars  of  that  Building.  God  dwelling  in  the 
Midfl  of  his  Saints,  counts  himfelf  dwelling  in  one  of  his  glo- 
rious Heavens ;  and  every  Saint  there  is,  as  it  were,  a  Pillar^ 
and  a  Support  of  it :  We  are  lively  Stones  in  that  Building  in 
which  God  will  for  ever  inhabit. 

Now  we  come  to  the  Houfe  of  God  as  Vifitants  ;  but  there 
as  Inhabitants,  as  the  Children  of  God,  who  abide  for  ever  in 
the  Houfe  :  There  every  Saint  obtains  what  holy  David  wifhed 
for,  and  that  in  the  literal  Perfe6lion  of  it,  that  he  might  dwell 
in  the  Houfe  of  the  Lord  for  ever,  Pfal.  xxvii.  4.  and  xxiii.  6. 

life.  The  only  Reflection  I  fliall  make  on  the  fecond  Part  of 
my  Difcourfe,  is  this,  That  we  fhould  raife  our  Hope,  our  Confo- 
lation,  and  our  Joy,  by  a  Meditation  of  fuch  future  Worfhip  in 
Heaven,  as  this  is,  when  we  lie  under  many  Weakneffes,  Reflraints^ 
and  Defilements,  in  our  befl  Worfhip  on  Earth.  O  !  how  would 
this  Hope  rejoice  our  Hearts,  if  we  could  but  live  upon  it  ! 
What  facred  Comfort  would  it  be  to  a  poor  humble  Soul  who 
is  hindered  from  drawing  near  to  God  in  Worfhip  now,  becaufe 
his  AfFeftions  are  perpetually  ready  to  wander,  to  think  that  he 
fhall  come  and  appear  before  God  hereafter,  and  fee  him  with- 
out ceafing,and  hisThoughts  Ihall  never  wander  from  hisGod. 
When  he  complains  under  the  Temptations  of  Satan^  and  Ab- 

fence 


Scrm.  XIV.  here  and  hereafter.  233 

fence  of  God  from  his  Ordinances,  what  a  Plcafurc  to  think  he 
is  going  above  to  worfhip  at  the  general  Aircmbly,  when*  ^^M;/ 
never  enters,  and  where  God  never  conceals  himrelf,hut  appears 
univerfally  gracious,  and  without  a  Frown  •,  where  the  God  of 
GJory  and  Mercy  appears  unchangeably,  and  forever  the  fame. 

Thofe  of  us  who  have  been  long  reftrained  from  all  thePlea- 
fure  and  Profit  of  public  Ordinances,  what  a  blcfied  Releafe 
will  it  be  to  our  Souls,  when  we  fliall  be  difmifTed  from  the 
Bonds  of  Flefh,  into  that  great  and  holy  Society  of  Spirits,  and 
fhall  feel  no  moreReftraints  for  ever?  We  who  have  been  de- 
tained from  the  Houfe  of  God, by  the  uncharitable  Laws  of  Men, 
or  the  painful  Providence  of  God,  with  what  a  divine  Relifh 
fhall  we  embrace  our  Liberty  in  that  Day,  and  be  eternally  free 
from  all  forbidding  Laws,  and  all  imprifoning  Providences  ? 

Ohow  heartily  fhould  it  engage  our  Affeflions  to  one  ano- 
ther, and  increafc  the  Pleafure  of  our  Worfhip,  when  we  come 
to  wait  on  God  together  here  below,  to  think  that  we  fhall  wor- 
fhip God  together  in  the  upper  World  ?  How  fhould  it  unite 
the  Hearts  of  our  Congregations  one  to  another  in  divine  Love, 
and  make  Chriflians  for  ever  forbear  Wrath  and  Anger  here, 
fince  they  mufl  be  everlafting  Fellow- Worihipers  above  ? 

What  a  gloriousjoy  will  it  be  to  you  who  are  the  Heads  and 
Rulers  of  this  Family,  who  have  fo  often  joined  in  fweet  De- 
votion here  on  Earth,  when  you  fhall  meet  each  other  there, 
and  worfhip  together  before  the  Throne  in  Heaven  ?  What  a 
mutual  Endearment,  and  mutual  Delight  does  fuch  a  Profpedt 
raife  between  the  neareft  Relations  ?  How  doth  it  exalt  the 
fweetefl  PafTion,  heighten  and  refine  the  warmeft  Love .?  What 
a  blefTed  Tranfport  will  it  be  to  the  Parents,  to  find  their  Chil- 
dren there,  engaged  in  the  fame  Work  ?  And  what  a  joyful 
Meeting  will  it  be  to  you,  the  Children,  the  hopeful  Offspring 
of  this  Houfe,  to  find  each  other  in  that  Company,  and  to  fee 
your  pious  Parents  with  you  ?  With  what  a  glorious  and  un- 
fpeakable  Joy  fhall  Parents  render  up  their  Accounts  to  God  in 
this  Language,  "  Lord^  here  am  /,  and  the  Children  that  thou 
".  ^f^ft  gi'^s^  ^^  '"  imitadng  the  Words  of  the  Lord  Jefus^ 
giving  up  his  Account  to  his  Father  ?  Heb.  ii.  13. 

How  will  ourGladnefs  increafe,and  our  Souls  enlarge  them- 
felves  in  holy  Joy,  to  behold  our  Chriftian  Friends,  and  our  dear 
Relatives,  Handing  in  the  fame  AfTembly,  as  Fellow- Worfhip- 
pers  at  the  Throne  ?  How  will  the  Heads  of  this  Family  re- 
joice, if  their  whole Houfhold  Ihall  be  found  there,  whom  they 

have 


234  ^  Rational  Defence  Vol.  I. 

have  endeavoured  to  encourage  in  their  Way  to  Heaven,  by  a 
religious  Care  to  maintain  houfhold  Worfhip  ?  How  will  the 
Joy  of  faithful  Minifters  be  advanced  by  every  one  of  their 
Hearers,  whom  they  fhall  find  in  that  blefled  Church  above  ? 
Te  art  our  Crown ^  and  our  Glory ^  and  our  Rejoicing  in  that  Bay  ; 
I  Thef.  i.  19,  20. 

Now  jfhould  not  each  of  us  maintain  aholyjealoufy  within  our 
felves,and  fay,  Which  of  us  fhall  be  miffing  ?  May  not  every  one 
ofusfofar  fufpecl  ourfelves,  as  to  fay,  Lord^  Is  it  I  ?  Shall  I  be 
wanting  there,  when  all  the  reft  of  this  little  Aflembly,  fhall  be 
worfhiping  wirh  the  Saints  in  Heaven  ?  Shall  I  be  feparated  from 
them  with  whom  I  have  fo  often  appeared  before  God,and  bow- 
ed the  Knee  together  on  Earth  ?  O  dreadful  Thought  of  over- 
whelming Sorrow  !  Which  of  us  all  has  fo  much  Stupidity,  or 
fuch  impious  Courage,  as  to  bear  the  terrible  Apprehenfion  ? 
To  be  divided  for  ever  from  the  Family  of  God,  and  fhut  out 
of  his  upper  Sancluary  !  O  may  thefe  Words  make  a  proper 
Impreffion  on  every  Heart,  to  keep  our  Jealoufy  awake,  and 
fpur  us  onward  in  our  Chriftian  Courfe  of  Duty  and  Devotion! 
May  fuch  Thoughts  as  thefe  excite  us  to  give  all  Diligence^  to 
viake  our  Calling  andEle^ion  fure^  and  in  every  Acl  of  Worfhip 
here  in  this  World,  to  get  fome  clearer  Evidence  of  an  Intereft 
in  the  Favour  of  God,  fome  farther  Meetnefs  for  Glory  •,  that 
when  the  great  Aflembly  fhall  join  together  in  that  heavenly 
Worfhip,  we  may  affift  with  our  Praifes,  and  mingle  our  Joys 
with  theirs.     Amen, 

'J*  4^  ^i^  ^^  '■J?  ^  'J"  ^i?  ^tp^tp^h^^^i^^^  ^i?  4'*  'J*  4'  ""h  *"$•  4?  ^^  'J'*  'i?  •)!(»  4*  ''J' 

SERMON     XV. 

A  Rational  Defence  of  the   Gofpel  :   0?^^ 
Courage  in  profeffing  Chriftianity. 

Rom.  i.   16. 

I  ara  not  afmmed  of  the  Gofpel  of  Chrijl^  for  it  is  the  Power  of^ 
God  unto  Salvation  to  every  one  that  believeth. 

The  Firft  Part. 

SHAME  is  a  very  difcouraging  PafTion  of  the  Mind  :    it 
finks  the  Spirits  low,  it  enfeebles  all  the  a6livePowers,and 
forbids  the  vigorous  Execution  of  any  Thing  whereof  we 
are  alhamed.     It  was  necefTary  therefore,  that  St.  Paul  fhould 

be 


Serm.  XV.  of  the  Gospel.  23.-^ 

be  endued  with  facred  Courage,  and  railed  above  the  Power  of 
Shame,  when  he  was  fent  to  preach  thcGofpel  of  Chrift  among 
the  Jews  or  xhclleathens^  to  face  an  Infidel  World,  and  to  break 
through  all  the  Reproaches  and  Terrors  of  it.  /  am  a  Debtor^ 
lays  he,  v.  14.  to  the  Greeks  and  to  the  Barbarians^  that  is,  to 
the  learned  and  to  the  unlearned  Nations,  to  the  wife,  and  the 
unwife :  \  have  a  Commiirion  from  Chrift  to  publifli  his  Gofpel 
among  all  the  Nations  of  Men,  and  1  clfcem  myfclf  their  Deb- 
tor, till  I  have  delivered  my  iMdlage:  And  tho'  Rome  be  the 
Seat  of  worldly  Pov/er  and  Policy,  the  Miftrcfs  of  the  Nations, 
and  Sovereign  of  the  Earth,  where  I  fhall  meet  withOppofition 
and  Contempt  in  Abundance,  yetl  have  Courage  enough  to 
preach  this  Doctrine  at  Ro;ne  aKo^for  I  am  not  afhamed  of  the 
Gofpel  of  Chrifl. 

My  Friends,  this  is  an  Age  wherein  the  Gofpel  of  our  Re- 
deemer meets  with  much  Contempt  and  Oppofition.  There 
are  many  in  a  baptized  Nation,  and  who  have  been  brought  up 
in  the  Chriftian  Belief  and  Worfhip,  that  begin  to  be  weary  of 
Chrift  and  his  Religion  •,  they  are  endeavouring  to  find  Ble- 
mifhes  and  Defe6ls  in  this  facred  Gofpel,  and  in  that  blelTcd 
Word  of  God  that  reveals  this  Grace  to  us.  The  divine  Truths, 
that  belong  to  this  Gofpel,  meet  with  Mockery  and  profane 
Reproach  from  Deif^s  and  Unbelievers.  I  may  call  it  therefore 
a  Day  of  Rebuke  and  Blafphemy.  God  grant  we  may  never  be- 
come a  Land  of  Pleathens  again  I  Thofe  of  us,  that  believe 
this  Gofpel  from  the  Heart,  have  Need  of  Courage  to  maintain 
our  ProfefTion  of  it,  efpecially  in  fome  Companies  and  Conver- 
fations.  We  fhould  prepare  ourfelves  to  encounter  the  falfe 
Reafonings  of  Unbelievers,  as  well  as  harden  our  Faces  againft 
their  Ridicule.  Let  us  therefore  meditate  this  facred  Text,that 
each  of  us  may  pronounce  boldly  the  Words  of  this  great  A- 
poftle,  /  am  not  afhamed  of  the  Gofpel  of  Chrifl. 

Now,  that  our  Meditations  may  proceed  regularly  on  the 
prelent  Theme  of  Difcourfe,  let  us  confider, 

L  What  the  Gofpel  of  Chrifi  is,  that  we  may  not  miftake  it. 

II.  What  is  included  in  this  ExprefTion,  lam  not  afhamed  of  it. 

III.  What  there  is  in  this  Gofpel  that  might  he  fiippofed  any 
Way  to  expofe  a  Man  to  Shame  -,  and  I  fhall  take  Occafion 
under  this  Head  to  ^wt  particular  An  fivers  to  fome  of  the 
moft  important  Objections  that  might  be  made  againft 
the  Gofpel,  and  fhew  that  there  is  no  juft  Reafon  to  be 
alhamed  of  it.  IV, 


236  •      A  Rational  Defence  Vol.  I. 

IV.  I  fhall  confider  what  is   that  General  Anfwer  to  all  Oh- 
je5lions  \    that  iiniverfal  Guard  againft  finful  Shame  which 

is  contained  in  my  Text^  and  which  will  bear  out  every 
Chriftian  in  his  P'aith  and  ProfelTion  of  the  Gofpel  of 
Chrift,  {viz.)  that  //  is  the  Power  of  God  to  the  Salvation 
of  every  one  who  believes. 

V.  I  fhall  drsivf  fome  proper  Inferences. 

Firft,  What  is  the  Gofpel  of  Chrifi  ? 

I  anfwer  in  general.  It  is  a  Revelation  of  the  Grace  of  God 
to  fallen  Man  through  a  Mediator.  Or,  It  is  a  gracious  Confli- 
tution  of  God  for  the  Recovery  of  finful  and  miferable  Man^  from 
that  deplorable  State  into  which  Sin  had  brought  him,  by  the  Me- 
diation of  Chrifi :  Or,  in  the  Words  of  my  Text,  //  isthePfiwer 
of  God,  or  his  powerful  Appointment, /(?r  the  Salvation  of  eve- 
ry one  who  believes. 

The  Word  Gofpel,  in  the  Original, fignifies  good  News^ 

or  Glad  Tidings.  And  furely  when  a  Sinner,  who  is  expofed 
to  the  Wrath  of  God,  is  fenfible  of  his  Guilt  and  Danger,  it 
mufl  needs  be  glad  Tidings  to  him  to  hear  of  a  Way  of  Salva- 
tion, and  an  All-fufficient  Saviour. 

This  Conflitution  of  God  for  our  Salvation  has  had  various 
Editions,  if  I  may  fo  exprefs  it,  or  gradual  Difcoveries  of  it 
made  to  Mankind,  ever  fince  Adam  firft  finned,  and  God  vifit- 
ed  him  with  the  firft  Promife  of  Grace  before  he  turned  him 
out  of  Paradife. 

But  the  laft  and  moft  complete  Revelation  of  this  Gofpel 
was  made  by  the  perfonal  Miniftry  of  our  Lord  Jefus  Chrifi^ 
and  more  efpecially  by  his  Apoftles,  when  his  own  Death,  Re- 
furredionand  Exaltation  had  laid  the  complete  Foundation  for  it. 

From  the  Books  of  the  New  Teftament  therefore  we  may 
derive  this  larger  Defcription  of  the  Gofpel  of  Chrifi. 

It  is  a  wife,  a  holy  and  gracious  Conflitution  of  God  for  the  Rc' 
covery  of  finful  Man,  by  finding  his  own  Son  Jefus  Chrifi  into  the 
Flefh,  to  obey  his  Law  which  Man  had  broken,  to  make  a  proper 
Atonement  for  Sin  by  his  Death,  and  thus  to  procure  the  Favour 
of  God  and  eternal  Happinefs  for  all  that  believe  and  repent,  and 
receive  the  offered  Salvation  ;  together  with  a  Promife  of  the 
Holy  Spirit  to  work  this  Faith  and  Repentance  in  their  Hearts, 
to  renew  their  finful  Natures  unto  Holinefs,  to  form  them  on 
Earth  fit  for  this  Happinefs^  and  to  bring  them  to  the  full  Pof- 
feff^on  of  it  in  Heaven. 


Serm.  XV.  of  the  Gospel.  237 

Ic  might  be  proved  that  this  is  theScnfe  anclSiibflanccof 
the  Gojpel  of  Cbrijt  from  many  of  the  Prophecies  of  the  Old 
Tefhament,  and  the  Ceremonies  and  Figures  of  the  Je'-joipo 
Church,  as  well  as  from  a  Variety  of  Citations  from    the 
Writings  of  the  Evangelifts  and  Apoflles :  Yet  there  have  rifen 
fomc  Perfons  (I  mean  the  Socinians  and  their  Difciples)  in 
the  lad  Age  and  in  this  alfo,  who  call  themfelves  Chrijlians, 
but  they  alio  curtail  and  diminifli  the   Gofpel  of  Chrijl,  as  to 
make  it  fignify  very  little  more  than  the  Didlates  and  Hopes 
of  the  Light  of  Nature,  ("jiz.)   '^  That  if  we  repent  of  our 
**  Sins  pafi:,  and  obey  the  Commands  of  God  as  well  as  we 
"  can  for  the  future,  Chrift,  as  a  great  Prophet,  has  made  a 
*'  full  Declaration  that  there  is  Pardon  for  flich  Sinners,  and 
•'  they  Ihall  be  accepted  unto  eternal  Life  : "  And  all  this 
without  any  Dependance  on  his  Death  as  a  proper  Sacrifice, 
and  with  little  Regard  to  the  Operations  of  his  Holy  Spirit. 

Now  I  need  ufe  no  other  Argument  to  refute  this  miftaken 
Notion  of  the  GofpeJy  than  what  may  be  derived  from  the 
Words  of  my  Text,  (viz.)  That  Sr.  P^z// expreffes  it  with  a 
Sort  of  Emphafis,  and  as  a  Matter  of  Importance,  that  he  was 
fiot  afhamed  of  the  Gofpel  of  Chrifl  :  Whereas  if  this  had  been 
all  the  Subftance  of  the  Gofpel,  he  had  no  Reafon  to  be  a- 
lliamed  of  it  either  among  the  ^ews^  or  the  Heathens.  Th% 
^eivs  had  a  Knowledge  of  Forgivenefs  upon  Repentance,  and 
a  Belief  of  it  long  before  Chrift  came  :  And  the  Heathen 
Philofophers  would  have  readily  received  it,  as  a  Thing  very 
Jittle  different  from  what  their  natural  Reafon  might  Jead 
them  to  hope  for  ;  tho*  ic  could  not  fully  afTure  them  of  it: 
They  would  never  have  fought  to  expofe  and  ridicule  the 
Preaching  of  St.  Paul  as  mere  Babbling,  and  called  him^i  Set- 
ter forth  of  fir  an  ge  Gods. 

But  on  the  other  Hand,  if  we  fuppofe  him  publifhing  the 
glorious  Do6lrine  which  I  have  defcribed,  there  was  fome- 
thing  in  this  fo  flrange  to  the  Ears  of  the  Heathens,  as  well 
as  of  the  blinded  Jews,  that  might  well  be  fuppofed  to  awaken 
their  Oppofition  and  Rage  ;  and  therefore  ic  was  a  greac 
Point  gained  with  him,  when  he  had  Courage  enough  to  main- 
tain fuch  a  Gofpel,  and  co  fay,  lam  not  afhamed  of  it. 
This  leads  me  to  the  fecond  Thing  propofed. 

Secondly,  What  is  included  in  thefe  Words,  I  am  not  afha- 
med of  the  Gofpel  ?  To  this  I  anfwer  under  thefe  five  Heads, 
I.  I  am  not  afhamed  to  believe  it  as  a  Man. 

2.  I 


238  A  Rational  Defence  Vol.  I. 

2.  I  am  not  afhamed  to  profefe  it  as  a  Chriflian. 

3.  I  am  not  afhamed  to  preach  it  to  others  as  a  Minijler, 

4.  I  am  not  afhamed  to  defend  it  and  contend  for  it  as  a  good 
Soldier  of  Chrijl, 

5.  I  am  not  afhamed  to  fuffer  and  die  for  it  as  a  Martyr. 

I.  I  am  not  afhamed  to  believe  this  Gofpel  as  a  Man.  My 
rational  Po\\'ers  give  me  no  fecret  Reproaches.  My  Under- 
ilanding  and  Judgment  do  not  reprove  and  check  my  Faich. 
I  feel  no  inward  Blufhupon  the  Face  of  my  Soul,  while  I  give 
the  fullefl  AfTent  to  all  thefe  Truths,  to  this  Scheme  of  Doc- 
rrine,  to  this  heavenly  Contrivance  and  Syflem  of  Grace.  A 
rational  Man,  efpecially  who  has  been  bred  up  in  Learning, 
Ihould  be  alhamed  to  believe  Fables  and  Follies,  but  I  believe 
all  this  Gofpel,  and  am  not  afhamed.  My  own  Reafon  ap- 
proves it,  and  juflifies  me  in  the  Perfuafion  and  Belief  of  fuch 
a  Gofpel  as  this  is. 

I  believe  it  wich  fo  firm  and  unfhaken  a  Faich,  that  I  ven- 
ture all  my  own  eternal  Concerns  upon  ir.  I  lay  all  the  Screfs 
of  my  Hopes  of  a  blefTed  Immortality  on  it.  My  Soul  refls 
here,  and  1  am  not  afhamied  of  my  refling  Place  :  I  am  not 
afhamed  of  my  Saviour,  and  the  Method  of  his  Salvation. 
I  am  perfuaded  my  Hopss  iliall  never  difappoint  me. 

Surely,  if  the  Gofpel  had  been  fo  very  irrational  a  Thing, 
as  fome  Men  pretend  it  to  be,  St.  Paul  being  fo  rational  and 
wife  a  Man  would  have  been  afliamed  to  believ^e  it.  But  I 
believe  it,  fays  he,  and  am  not  afhamed.  I  do  not  think  ic 
cafls  any  jufl  Refiedlion  upon  my  rational  Capacities,  or  my 
learned  Education  at  the  Feet  of  Gamaliel,  for  me  to  give  a 
full  AfTent  to  this  Gofpel. 

II.  /  am  not  aO^amed  to  profefs  it  as  a  Chriflian.  I  am  ready 
to  tell  the  World  that  I  believe  ic,  and  I  take  all  Occafions  to 
let  the  World  know  ic.  I  am  coming  to  profefs  this  Gofpel 
at  Rome,  and  am  not  afhamed  :  I  have  owned  it  before  my 
own  Countrymen,  the  y^a'X, already,  where  it  has  been  mofl 
reproached.  I  have  been  telling  the  Gentiles  what  the  Gof- 
pel of  Salvation  is,  and  I  long  to  fee  you  at  i^^;;;^,  thatlmiy 
tell  you  what  my  Belief  is  in  the  Gofpel,  and  may  hear  how- 
far  you  have  believed,  and  may  be  comforted  by  the  mutual 
Faith  both  of  you  and  me,  Rom.  i.  12.  I  fliall  be  glad  to  tell 
you  what  Do6lrines  1  venture  my  own  Soul  upon,  and  fhall 
be  willing  to  hear  from  you  whether  you  venture  your  Souls 
upon  the  fame  Do6lrine,or  no;  and  ihall  rejoice  to  find  we 
are  both  interefled  in  one  Salvation. 

III.  / 


Serrr.  XV.  of  the  Gospel.  239 

III.  I  am  not  ap.^amedto  preach  it  to  others  as  a  Mi?iijler,  ihac 
is,  to  invite  others  to  believe  it.  h  is  a  communicable  dood, 
and  I  am  lent  to  dilFufe  it,  nor  am  I  ailiamed  of  my  Com- 
million.  See  2  Tim.  I  12, 13.  Our  Lord  JcfusChrifl  hasabo- 
lijhed  Death,  and  brought  Life  and  Immortality  to  Light  by  the 
Gofpel,  and  has  appointed  me  a  Preacher,  and  an  Apojlle  to  tbe 
Gentiles:  I  preach  the  Gofpe),  and  am  not  ajbamedy  though  I 
have  lulFered  for  ic.  I  venture  my  Soul  upon  icunco  the  lafc 
great  Day,  and  I  bid  thee,  77/A2or/;y,  as  a  Preacher  unto  others, 
to  hold  fajl  the  fame  Form  of  found  IVords,  which  thou  hajl  lear- 
ned of  me.  1  long  to  teach  the  whole  World  this  Faith  and 
this  Doctrine,  therefore  I  am  a  Debtor  to  tbe  Greeks  and  Bar- 
barians ;  I  would  make  others  Partakers  of  the  fame  Hope. 
Would  toGodythat  not  only  thou,  Agnppi,  but  all  thofe  that  hear 
me,  "Vjere  not  only  almojly  but  altogether  fuch  as  I  am,  except  only 
theje  Bonds,  thefe  Sufferings  which  I  endure  for  Chri/t's  fake. 
yjds  XX vi.  29. 

IV.  /  am  not  afhamed  to  contend  for  it  as  a  good  Soldier  of 
Chrijt;  to  defend  it  when  it  is  attacked,  and  to  vindicate 
the  Caufe  of  my  Lord  and  Mailer.  Where  ic  is  aflaulted  1 
endeavour  to  fecure  ic,tho'  with  many  Reproaches  from  the 
carnal  Prejudices  of  Mankind.  I  oppofe  them  all ;  for  they 
oppofe  my  Saviour  and  his  Crofs,  and  I  build  my  everlafbirg 
Hopes  there  /  am  fet  for  the  Defence  of  the  Gofpel  of  Chrift^ 
Phil.  i.  17.  and  I  will  contend  earnefily  for  the  Faith  once  deli- 
vered to  the  Saints.  And  he  gave  us  sn  Inflance  of  it,  that 
when  Peter,  who  was  an  Apoflle,  Teemed  to  diminilh  fome  of 
the  Glory  and  the  Liberty  of  the  Gofpel,  he  ^joithjtood  him  to 
the  Face,  Gal.  ii.  11.  ''  There  fliall  no  Man  filence  me,  or 
"  (lop  my  Mouth,  when  I  am  preaching  a  crucified  Saviour, 
*^  and  when  1  exprefs  my  Faith  in  the  Liberty  and  Latitude 
"  of  the  Gofpel  of  Chrifl:.  For  if  I  durfl  withftand  an  Apoflle 
<'  under  his  criminal  Concealments,  and  in  his  Diminution 
<^  of  the  Honour  of  this  Do6lrine,  furely  I  dare  oppofe  all 
"  the  World  befides." 

V.  Laftly,  lam  not  a/Jjamed  tofuffer  and  die  for  it  as  a  Mar- 
tyr. Load  me  with  Reproaches,  ye  Jevos,my  Countrymen, 
and  load  me  with  Chains,  ye  Magiflrates  of  Rome',  of  none 
of  thefe  am  I  afliamed  or  afraid,  but  with  all  Boldnefs  I  am 
always  ready  that  Chrijl  fhould  be  magnified  in  my  Life,  or 
my  Death,  Phil.  i.  14,  20  And  as  for  my  Friends  that  are 
full  of  Sorrow  left  Paul  fhould  be  facrificed  for  the  Faith  of 
Chrifl,  What  mourn  ye,  and  break  my  Heart  for?   lam  not 

only 


240  A  Rational  Defence  Vol.  I. 

only  ready  to  he  bound,  hut  to  die  for  the  Sake  of  Chrift.  I  count 
nothing  dear  to  me,  no  nor  my  Life  precious  to  myfef^  that  I  may 
fmiflj  with  Joy  theCourfe  of  my  Minijlry  of  this  Gofpel,  that  I 
may  tellify  the  Grace  of  7ny  God,     A6ls  xx.  24.  and  xxi.  13. 

I  might  add  alfo.  That  St.  Paul  intends  and  means  more 
than  he  expreffes  by  a  very  ufual  Figure  of  Speech :  lam  not 
aflmmed  of  it,  that  is,  I  glory  in  it,  I  make  my  boaft  of  it.  If 
there  be  any  Doctrine  worth  boafling  of,  it  is  the  Gofpel  of 
Chrijt.  If  I  have  any  Profeffion  to  glory  in, it  is  that  lam  a 
Chriflian.  Once  I  was  a  Pharifee,  and  I  counted  it  my  Gain 
and  my  Honour,  Phil.  iii.  4,  ^c.  But  what  Things  were  Gain 
tome;  thefe,  for  Chrid,  I  counted  Lofs ;  yea  douhtkfs,and[  count 
all  Things  but  Lofs  for  the  Excellency  of  the  Knowledge  of  Chrifi 
my  Lord.  I  glory  in  being  aMinifter  of  the  Gofpel ;  it  is  the 
higheftHonour  God  could  have  put  upon  me,  who  am  lefs  than 
theleaft  of  all  Saints.  To  me  is  this  Grace  given  to  preach'  among 
the  Gentiles  the  unfe  arch  able  Riches  of  Chrijt,  Eph.  iii.  8.  I  glory 
in  it  to  that  Degree,  that  I  am  dead  to  all  Things  q\[q,  God 
forbid  I  poould  glory  in  any  Thing  fave  in  the  Crofs  of  our  Lord 
JefuSy  whereby  the  IVorld  is  crucified  to  vie,  and  I  to  the  World, 
I  glory  in  my  Sufferings  for  Chrifl::  And,  my  Friends,  if  ye 
underftood  the  Value  of  thefe  Things,  they  are  your  Glory 
too.  If  lam  offered  up  a  Sacrifice  for  the  Service  of  your  Faith  ; 
I  joy  and  rejoice  together  with  you  all:  O !  that  you  would  but 
rejoice  together  with  me  in  it. 

Thus  I  have  fliewed  you  that  all  thefe  Things,  are  implied 
in  St.  Paul's  not  being  afloamedof  the  Gofpel  of  Chrijt,  and  I  have 
proved  it  to  you  from  other  Parts  of  his  Epiftles. 

The  Third  General  Plead  I  propofed  to  fpeak  to,  was  this, 
What  is  there  in  this  Gofpel  that  may  be  fuppofed  to  expofe  any 
Man  to  Shame  ? 

And  this  Queflion  is  very  needful ;  for  if  there  were  no- 
thing in  it  that  Men  might  take  Occafion  to  throw  their  Scan- 
dals and  Reproaches  at,  it  had  been  no  great  Matter  for  St. 
Paul  to  have  cried  out,/^7;z  not  afhamed  of  the  Gofpel  of  Chrifi, 
To  this  I  anfwer  in  general.  This  ^vas  a  Gofpel  that  con- 
tradidled  the  rooted  Prejudices  of  the  Jews,2iV\d  wasfeverely 
reproached  by  thofe  that  profeffed  great  Knowledge  in  their 
Law  ;  it  was  alfo  a  new  and  flrange  Thing  to  the  Gentiles. 
A  crucified  Chrifi  was  a  Stumbling- Block  to  the  Jews,  and  Foo- 
Ufimefs  to  the  Greeks^  iCor.  i.23.  There  was  fomething  in  the 
Faith,  and  Pra6lice,  and  Worfhip  of  the  Gofpel  fo  contrary 
to  the  Courfe  of  their  Education  in  the  World,  fo  oppofite 

to 


Serm.  XV.  of  the  Gosrr.L.  241 

to  their  carnal  Inclinations,  and  to  the  Ciifloms  and  rafliions 
of  their  Country,  that  a  Man  inight  well  be  afraid  and  alha- 
mcd  to  profefs  ir,  when  they  Hft  their  Tongues,  and  their 
I  lands,  and  their  Swords  af;ainn:  it,  and  the  Chief  of  them 
crunficdthe  Lord  of  Glory,  znd  put  the  Preachers  of  it  to  death. 

llius  in  general.  But  while  I  defcend  to  Particulars,  I 
{liall  confine  myfelf  only  to  thofe  Occafions  of  Shame,  whicli 
the  fame  Gofpel  meets  with  in  our  Day,  that  fo  the  Difcourfe 
may  be  more  ufcful  to  the  prefenc  Audience;  and  as  I  men- 
tion each  Objection  or  fuppnfed  OccnfiGn  rf  Shame,  I  (hall  en- 
deavour to  take  off  the  lorce  of  it,  and  fliew  that  it  is  un- 
reafonable. 

Now  the  Things  that  might  any  Ways  befuppofed  to  ex- 
pofe  this  Gofpel  to  Shame,  may  be  ranked  under  thefe  two 
I  leads. 

J.   Thofe  "johich  arife  from  the  DoElrines  of  the  Gofpel  :■  And, 

II.   Thofe  which  arife  from  the  Profejfors  of  the  Gofpel. 

firfl,  i  he  Occafions  of  Shame  that  arife  from  the  Dodlrines 
of  the  Gofpel,  are  thefe  fiv^e  that  follow. 

I.  That  there  are  Myfleries  in  it  which  are  above  the  Powers  of 
our  Rcafon  to  comprehend^  and  I  will  never  believe  a  Gofpel  that  I 
cannot  comprehend.  This  is  the  Language  of  SocinianSy  Men 
that  have  pretended  fo  much  to  Reafon  in  our  Day. 

But  to  relieve  this  Occafion  of  Shame,  let  us  confiderthat 
Myfleries  are  of  two  Sorts. 

firfty  Such  as  we  would  .lever  have  known  but  by  divine 
Revelation  ;  but  being  once  revealed,  they  may  be  fairly  ex- 
plained and  underftood.  Such  is  the  Doftrine  of  the  Satis- 
fa6lion  of  Chrift,  of  the  Refurreftion  of  the  Dead,  of  the  For- 
g'venefsofSins  for  the  Sake  o^  Chrift's  Sufferings,  and  of  e- 
ternal  Life  in  a  future  World.  I  fay,  thefe  are  all  Myfleries 
that  were  hid  from  Jges,  that  is,  they  are  fuch  Truths  which 
Nature  or  Reafon  could  not  have  found  out  of  itfelf,  but  be- 
ing once  revealed  to  us  of  God,  may  be  fairly  explained  and 
well  underftood. 

Other  Sort  of  Myfleries  are  thofe,  which  when  revealed 
iin:o  us,  we  know  merely  the  Exiflence,  or  Reality  andCer- 
tainty  of  them,  but  cannot  comprehend  the  Mode  and  Man- 
ner how  they  are.  And  of  this  Kind  there  are  but  two  that  I 
know  of  which  are  peculiar  to  our  Religion,  and  which  are  the 
chief  Objects  of  Offence  to  fome  Men.  Thefe  are  the  INIy- 
fiery  of  the  bleffed  Trinity,  and  the  Myffery  of  the  Incarna- 
tion ofChrift.  TheMyfbery  of  Three,  whom  the  Scripture 

R  dcfcribes 


24^  ^  Rational  Defence  Vol.  I. 

defcribes  as  Perfons,  who  have  fome  glorious  Communion  in 
one  Godhead  ;  and  the  Myftery  of  two  Natures  united  in 
one  Perfon. 

'Now  though  the  Way  and  Manner  how  the  three  Per- 
fons,  Father,  Sun,  and  Spirit,  fliuuld  be  one  God,  and  how 
two  Natures,  human  and  divine,  fliould  be  one  Perfon  in  Chriji 
Jefus;  I  fav,  tho'  the  Way  and  Manner  how  thefe  U'hings 
are,  is  not  {o  eafy  to  be  expMined  and  unfolded  by  us,  and 
above  our  own  prefent  Capacity  to  comprehend  and  fully  ex- 
plain, yet  I  could  never  find  thefe  Things  proved  impoffible 
to  be.  If  1  muft  refufe  to  believe  a  Thmg  that  I  know  not 
the  Manner  and  Nature  of,  there  are  many  Things  in  the 
World  of  Nature  and  in  Natural  Religion  that  I  muft  disbe- 
lieve. Let  them  explain  to  me  in  Natural  Religion  what  is 
The  Eternity  of  God,  what  Ideas  they  can  have  of  a  Being  that 
never  began  to  be ;  and  then  perhaps  I  may  be  able  to  ex- 
plain to  them  how  three  Perfons  can  be  one  in  Godhead,  and 
how  two  Natures  can  be  one  in  Perfon.  I  am  we'l  afiured^ 
there  are  fome  Dodlrines  in  Natural  Religion  as  difficult  to 
be  explained,  and  hard  to  be  underflood,  and  the  Manner  of 
them  is  as  myfterious,  as  thefe  Do6trines  of  revealed  Reli- 
gion, which  are  alfo  rendered  more  ofFenfive  to  the  thinking ' 
Mind,  by  fome  Men's  Attempts  to  explain  them  in  an  un- 
happy Manner. 

But  we  may  go  a  Step  lower  to  meet  this  Obje6lion,  and 
confound  it.  In  the  World  of  Nature  there  are  Myfleries 
of  this  Kind,  which  are  as  unaccountable,  and  as  hard  to  be 
unfolded,  as  the  Myfteries  of  Grace.  'Tis  the  Dodtr'me  of 
Unions  both  in  the  Trinity  and  the  Incarnation^  which  renders 
them  fo  myfterious.  Now  this  DoBrine  of  Unions  in  Natural 
Fhilojophy  hath  been  hitherto  infolvable.  We  know  that  Spi- 
rit and  Body  are  united  to  make  a  Man :  But  the  Manner  how 
they  are  united  remains  flill  a  mofl  difficult  Queflion.  We 
know  that  fome  Bodies  zyq  hardy  and  fome  are  yo/if ;  but  what 
it  is  that  ties  or  unites  the  hard  Bodies  Co  clofely  togecher,  and 
makes  them  fo  difficult  to  be  feparated,  is  a  Riddle  to  the 
befl  Philofop-hers,  which  they  cannot  folve;  or  what  it  is  that 
renders  the  Parts  of  foft  Bodies  fo  eafily  feparable.  And  many 
other  Things  there  are  in  Nature  as  myfterious  as  this. 

Befides,  if  it  were  poflible  for  us  to  explain  all  Things  in 
Nature,  and  to  write  a  perfe^l  Book  of  Natural  Philofophy 
with  the  moft  accurate  Skill,  yet  it  would  not  follow  that  we 
mult  know  God  the  Creator  taPerfeftion.    The  Things  of 

God 


Serm.  XV.  of  the  Gospel.  243 

God  arc  infinitely  fupcrior  to  the  Things  of  Men.  The  Na- 
ture uf  a  Creator  in  his  Manner  of  Exigence  is  infinitely 
above  the  Nature  of  Creatures  in  theirs.  'Tis  fit  there  (liould 
be  fomething  belonging  to  God  an  infinite  Spirit,  that  is  in- 
comprehenfible,  and  above  the  Power  of  finite  Spirits  tocom- 
prehend,  and  fully  fearch  out  and  explain.  Ic  ought  there- 
fore to  be  no  jufl:  Ground  of  Shame  to  the  Gofpel  of  our 
Lord  Jejus  Chrijt,  that  it  has^lyjtcrics  in  it,  that  is  to  fay, 
that  it  has  foine  Do6lrines  in  ic,  wliicli  we  could  never  have 
found  out  by  the  mere  Light  of  Reafon ;  and  fome  Truths, 
the  full  Explication  whereof  we  can  never  attain  to,  fince 
there  are  many  Things  in  the  World  of  Nature,  in  the  World 
of  Bodies  and  Souls,  and  many  Things  in  Natural  Religion, 
which  we  cannot  fully  explain. 

II.  Another  Occafion  of  Reproach,  which  Men  faflen 
upon  the  Gofpel,  is,  that  fome  of  the  Doctrines  are  fo  Jingular 
and  contrary  to  the  common  Opinions  and  Reajunings  of  Men ;  fucli 
as  that  the  ever-bleflcd  God  lliould  want  a  Satisfaction,  .ia 
Order  to  pardon  Sin  with  Honour  ,*  that  he  fliould  punifli 
the  mod  innocent  and  obedient  Man  that  ever  lived,  even 
his  own  Son,  for  the  Sins  of  wicked  and  rebellious  Creatures,; 
■that  we  (liould  be  freed  from  Hell,  which  we  had  deferved, 
by  the  Sufferings  of  another  in  our  (lead  ,*  that  one  Man  fliould 
be  juflified  with  another's  Obedience  ;  nay,  that  ten  thou- 
fands  of  Men  fliould  be  pardoned  and  juflified  for  the  Sake 
of  the  Obedience  and  Death  of  one  iwgle  Man  ,•  that  all 
our  own  Repentance  is  not  fuiiicient  of  itfelf  to  obtain  our 
Pardon;  and  ourH)linefs,  beit  never  fo  great,  does  not  pro- 
cure us  a  1 'itle  to  the  Favour  of  God  and  Heaven  ;  that  dead 
Bodies,  tho'  mouldered  in  the  Grave  for  ihoufands  of  Years, 
fliould  be  raifed  again  to  Life  and  Immorrality  ;  Thefe  are 
fuch  Orange  D(^6lrines,  fo  very  foreign  to  the  common  Sen- 
timents of  mod  Men,  that  fome  of  the  /Athenians  cried  our, 
fj^hat  does  this  Babbler  mean  ?  A  Man  fliould  be  afliamed  of 
thtfj  Thing? ;  the  ver^  Heathen  Philofophers  c-dWkFooli/Jmefr, 

But  now  to  remove  this  Scandal,  let  us  confider  (hat  nriny 
of  thefe  '1  hings  are  not  fo  contrary  to  the  Reafon  of  PJeri 
as  i'ovr.e  think  :  i^s  for  the  Satis fadtion  made  for  our  Sins  by 
the  Svfferifigs  rf  Chrifl,  did  not  almofl:  aW  the  Heathen  World 
fppolc  that  God  would  not  pardon  Sin  without  Sarisfaftion  ? 
What  elft  mean  all  their  bloody  Sacrifices  ?  And  why  did 
thev  fcmerimes  proceed  fo  far  as  to  murther  Men  and  offer 
thum.to  God  for  their  Sins?  I  confefs  indeed^  thac  many  of 

R  2       ^  the 


2  44-  ^  Rational  Defence  Vo'    T. 

ihe  Philofophers  and  learned  Men  amongfl  them,  who 
derided  the  Gofpel  of  Chrijl^  did  alfo  defpife  the  Sacrifices 
and  religious  Ceremonies  of  their  own  Countrymen,  believ- 
ing that  God  would  be  merciful  to  Men  that  were  penitenc 
and  pious,  without  any  Rites  of  Atonement  and  Sacrifice. 
But  it  is  as  evident  alio,  that  the  People  had  a  general  No- 
tion of  the  Neceffity  of  fome  Atonement  for  Sin,  and  that 
the  more  valuable  the  Sacrifice  was,  the  Iboner  was  their  God 
appeafed,  and  the  Benefit  procured  would  be  more  extenfive, 
liowfoever  the  Philofophers  might  ridicule  ir.  It  is  manifeffc 
then,  that  many  of  the  Heathens  did  imagine  that  the  Death 
and  Sufferings  of  one  Perfon  fliould  procure  Pardon  and  Im- 
munities for  a  whole  Multitude.  And  upon  this  Principle 
fome  of  the  ancient  Romans^  now  and  then  out  of  Nobility 
of  Spirit,  devoted  themfelves  to  Death,  to  appeafe  the  Anger 
of  the  Gods,  for  their  whole  Country.  Thus  it  appears,  that 
the  Bufmefs  of  Satisfadion  for  Sin,  and  the  Do6]:rine  of  Ex- 
piation and  Atonement  by  the  Blood  and  Death  of  a  Surety^  was 
not  fo  utterly  unknown  in  the  World. 

I  add  farther,  that  the  Notion  of  one  Feifons  making  Sa- 
tisfa^[ion  for  the  Crime  of  another  in  human  and  political  Af- 
fairs, has  been  fometimes  pra6tifed,  and  thought  to  be  very- 
intelligible,*  and  why  fliould  it  be  counted  fovery  monftrous 
and  abfurd  in  Things  divine?  Do  we  not  underftand  what  it 
is  for  one  Man  to  become  a  Surety  for  another,  or  for  a  Cri- 
minal to  be  fet  free  from  Punilliment  by  the  voluntary  Sub- 
ftitution  of  another  Perfon  in  his  Stead  ?  Are  we  not  well 
acquainted  what  it  is  for  one  Man  to  pay  the  Debt  of  another, 
and  the  original  Perfon  that  was  obliged  thereby,  to  become 
free?  Do  we  not  know  what  it  is  for  a  whole  Family  of  Chil- 
dren to  inherit  a  Poileffion  for  many  Ages,  one  after  another, 
for  fome  noble  A6ls  and  Services  of  their  Father.?  therefore 
Honour,  and  Glory,  and  Happinefs,  bellowed  upon  a  Mul- 
titude, for  the  Sake  of  what  one  Man  has  done,  is  not  fo  un- 
intelligible a  Thing  as  fome  Men  would  perfuade  us.  Why 
fliould  that  beefteemed  impoffible  in  the  Affairs  of  Religion, 
which  is  evident  and  plainly  pra6licable  in  the  Affairs  of 
this  World  ? 

Again,  they  think  it  flrange  that  our  Repentance  floouJd  not 
he  enough  to  obtain  the  Pardon  of  paji  Sins,  and  our  oivn  Obedi- 
ence fjjould  not  procure  Heaven  for  us.  But  are  not  Traitors, 
and  Robbers,  and  all  notorious  Criminals  puniflied  in  all  Go- 
vernments, notvvichftanding  their  Repentances  ?    Can  their 

Sorrow 


Serm.  XV.  of  the  Gospel.  245 

Sorrow  for  what  is  pad,  and  procure  a  Pardon  of  their  Prince  ? 
Who  then  would  be  punifhcd  ?  And  is  Man's  Government  in 
punilliing  Criminals,  without  a  Satisfaction,  jufl:  and  reafunable  ? 
And  fliall  God's  Government  be  counted  unreafonable  ?  Can 
future  Obedience  among  Men,  obtain  Forgivenels  for  pad 
Treafon  and  Rebellion  ?  And  why  then  fhould  you  think  the 
great  God  is  obliged  to  accept  of  it  ? 

As  for  the  Reftirre^lion  of  the  Dead,  though  it  was  counted 
a  flrange  Thing  among  the  Heathens^  when  it  was  preached  to 
them,  yet  in  thefe  latter  Days,  fince  the  Knowledge  of  God  and 
his  glorious  Attributes  has  been  fo  much  increafed,  and  the 
Reafon  of  Men  has  freely  exercifed  itfclf  upon  Things  divine 
and  human  •,  the  Refurrecfion  is  not  counted  any  impofTible 
Thing,  nor  the  Dodlrine  of  it  incredible.  And  I  am  verily  per- 
fwaded  if  Men,  whom  God  has  endued  with  large  Capacities 
and  great  Skill  in  Reafoning,  would  but  employ  thofc  Talents 
to  write  a  rational  Account  of  mofl:  of  the  Docftrines  of  our 
L/ordJefusChrif,  it  might  be  done  with  much  Glory  and  Succefs, 

As  for  thofe  few  Doflrinesof  Chriftianity,  which  may  at  firft 
appear  lefs  reafonable  to  Men,  their  abundant  Atteftation  from 
Heaven  demands  our  Belief. 

III.  Another  Occafion  of  Reproach  is,  that  the  Gofpel  teaches 
Mortificatic-n  and  Self-Benial  in  a  very  great  Degree,  conJii5ii7ig 
with  our  natural  Appetites,  and  fighting  againft  our  own  Flefh  and 
Blcod :  And  all  that  it  promifes  is  an  unfeen  Heaven,  a  future  Re- 
ward, a  far  dijlant  Happinefs  in  another  Country,  which  Eye  has 
not  feen,  nor  Ear  heard  of,  nor  the  Heart  of  Man  conceived.  A 
mere  fpiritual  Pleafure,  that  is  to  be  enjoyed  by  the  Mind,  and 
which  the  Body  fhall  not  tafte  of,  till  perhaps  after  a  thoufand 
Years  or  more.  Now,  as  under  the  former  Head,  the  Dodtrines 
of  the  Gofpel  are  a  Scandal  to  the  Men  of  Reafoning,  fo  und  er 
this  they  become  a  Scandal  and  Reproach  to  thofe  that  are  lite- 
rally called  Men  of  Senfe,  who  are  carnalized  and  immerfed  in 
Senfuality.  They  think  it  flrange  to  forego  the  Joys  of  Senfe 
for  the  Hopes  of  enjoying  a  Happinefs  in  a  World  they  don't 
know  when  or  where. 

But  I  need  not  fland  long  to  anfwer  this  Calumny  ;  for  even 
fome  of  the  refined  Philofophers  gave  fufHcient  Rebuke  to  this 
fenfual  Temper :  The  very  Heathens  could  fay  enough  to  abate 
this  Cenfure,  and  to  remove  this  Occafion  of  Shame,  tho'  the 
Gofpel  of  Chrifl  does  it  infinitely  better, 

Chrijiianity  does  not  abridge  us  of  the  common  Comforts  of 

R  3  •  Flefh 


246  A  Rational  Defence  Vol.  I. 

FIcih  and  Blood,  nor  lay  an  unreafonable  Reftralnt  upon  any 
natural  Appetite  \  but  it  teaches  us  to  live  like  Men,  and  not 
like  Brutes  \  to  regulate  and  manage  our  animal  Nature  with 
its  Defires  and  Inclinations,  fo  as  to  enjoy  Life  in  the  mod  pro- 
per and  becoming  Manner  ;  to  eat  and  drink,  and  tafte  the 
Bounties  of  Providence,  to  the  Honour  of  Our  Creator,  and  to 
the  befl  Intereft  of  our  Souls. 

But,  fuppofe,  we  were  forbid  all  the  Indulgence  of  our  Ap- 
petites, and  the  Delights  of  Senfe,  by  the  Gofpel  •,  furely,  thofe 
who  know  what  intelledlual  Pleafures  are,  who  can  relifh  the 
Joy  that  belongs  to  Spirits,  will  not  be  much  terrified  with  thefe 
Objeftions,  nor  deride  the  Faith  of  Chrift^  becaufe  it  does  not 
propofe  to  them  the  Reward  of  an  Earthly  Paradife.  The 
Rewards  of  the  Gofpel  are  indeed  fpiritual  till  the  Refurredion, 
but  thofe  fpiritual  Pleafures  fliall  vaftly  over-balance  all  that 
Toil,  Sorrow  and  Suffering,  we  havepaffed  through  on  Earth, 
and  all  that  Self-Denial  which  we  have  exercifed.  But  when 
the  Body  fhall  be  raifed  again,  our  refined  Delights  of  all  Kinds 
fhall  be  infinitely  fatisfying  :  We  fhall  not  fay,  that  God  has 
dealt  out  Happinefsto  us  with  a  niggardly  Hand,  but  that  he 
has  exceeded  all  his  Promifes,  when  we  fhall  come  to  tafle  the 
Things  God  has  prepared  for  us  ^  which  Eye  has  not  feen^  or  ^ar 
heard  of. 

IV.  Another  Prejudice  againft  the  Gofpel  is  this  ;  fome 
Perfons  charge  it  with  much  of  Enthuftafm  ;  and  that  the  BoElrine 
of  the  Operations  of  the  Spirit^  and  the  Expe^ation  of  his  divine 
Jfjijtances  to  infiru5i  us  in  Truths  to  mortify  Sin  in  us,  and  to  en- 
able us  to  perform  holy  Duties,  has  too  much  of  a  vifionary  and 
fanciful  Turn  of  Mind,  and  does  not  become  Men  that  profefs 
Reafon. 

But  if  fuch  OhjeElors  were  but  better  acquainted  with  them- 
felves,  and  knew  the  Weaknefs  of  their  own  Reafon  in  the 
Search  after  Truth,  and  the  various  and  plaufible  Errors  that 
attend  their  Enquiries  on  every  Side  •,  if  they  were  better  ac- 
quainted with  the  Strength  of  Temptation,  the  Power  of  their 
own  finful  Appetites,  and  the  Weaknefs  of  their  Will  to  refift 
Sin,  and  to  fulfil  the  Rules  of  Righteoufnefs :  furely  they  would 
not  think  it  a  ridiculous  Thing  to  lift  up  a  Prayer  to  the  great 
God  to  guide  them  into  Truth,  and  to  afliftthem  to  walk  fted- 
dily  in  the  Paths  of  Religion  and  Virtue.  If  they  had  but  a 
deep  and  lively  Senfe  of  their  own  Infufiiciency  for  every  Thing 
that's  good,  and  of  the  many  Dangers  and  Enemies  that  befet 

them. 


Scrm.  XV.  of  the  Gospel.  247 

them,  they  would  rather  fee  infinite  Rcafon  to  l^lcfs  their  Cre- 
ator, that  has  given  tliem  any  Promife  or  Mope  of  the  Aids  of 
his  Grace. 

Nor  is  it  at  all  fantaftical  or  irrational  to  fuppofe,  that  the 
great  and  bldTed  God,  who  made  thefe  Spirits  of  ours,  fhould 
kindly  a6l  upon  them,  and  inBuence  them  by  fccret  and  divine 
Methods  to  their  Duty  and  their  Happinefs  :  that  he  fliould 
fend  his  own  Spirit  to  help  them  onward  in  their  proper  Bufi- 
nefs,  which  is,  Toferve  him  bere^and  affill  them  in  pui  fuit  of  their 
true  Bleflednefs,  which  is,  To  evjoy  him  hereafter. 

Methinks  'tis  one  of  the  Glories  of  this  Gofpel  of  Chrifl, 
that  God  has  not  only  fent  his  Son  to  purchafe  Heaven  for  us^ 
but  continually  fends  down  his  own  Spirit  to  lead  every  hiimhle 
Chrijlian  in  the  Way  thither.  When  a  poor  penitent  Creature, 
diftrefTed  under  a  Senfe  of  the  Power  of  Sin  dwelling  in  him, 
who  has  long  and  often  toiled  and  laboured  to  bring  his  Heart 
near  to  God,  and  to  fupprefs  the  irregular  and  exorbitant  Appe- 
tites of  his  Nature,  addrefies  himfelf  to  the  Throne  of  God, 
and  cries  earneilly  for  divine  Help,  'tis  a  glorious  Provifion  that 
is  made  in  the  Gofpel  of  Chrift,  that  the  Spirit  of  God  is  pro- 
mifed  for  our  Afliftance.  Nor  is  it  at  all  unworthy  of  a  Perfon 
of  thegreateft  Reafon  and  the  beft  Underftanding,  humbly  to 
wait  and  hope  for  the  Accomphfhment  of  this  Promife.  Thus 
the  Charge  of  Enthufiafm  vaniflies,  and  the  Gofpel  maintains 
its  Honour. 

V.  The  laft  Objedion  againfl  the  Do6lrines  of  the  Gofpel 
of  Chrifi.,  is,  that  they  are  not  fiifficiently  attejled.,  that  there  is  not 
Ground  enough  given  to  credit  the  Divinity  of  them  in  our  Age. 

They  are  ready  to  fay,  "  Thefe  Things  were  done  (accord- 
*'  ing  as  ourfelves  profefs)  above  fixteen  hundred  Years  ago, 
"  and  we  have  not  fufficient  Credentials  to  venture  our  Faith 
*'  upon  at  this  Day. 

It  would  be  too  long  here  to  repeat  over  to  you  half  the 
Grounds  we  have  for  Faith  in  this  Gofpel.  That  there  was 
fuch  a  Man  as  Jefus  Chrift  -,  that  he  lived  at  fuch  a  Time  at 
Jerufalem  ;  that  he  wrought  wondrous  Works  in  his  ownCoun- 
try,  is  not  at  all  difbe^ieved  by  thofe  that  profefs  any  reafonab'e 
Faith  in  human  Hiftory.  The  Jews  themfelves,  who  were  his 
greateft  Enemies,  do  not  deny  that  he  wrought  thofe  M/r^r/fj", 
which  others  could  not  work  ;  but  they  pretend,  that  he  did 
it  by  fome  magick  Art,  by  diabolical  Charms  ;  and  wrought 
Miracles  not  by  the  Power  of  God,  but  by  Virtue  derived  from 

R  4  Spells 


24S  A  Rational  Defence  Vol.  I. 

Spells  and  evil  Spirits.  So  that  the  Miracles  he  wrought  were 
not  difbelieved  and  denied/ but  the  heavenly  Spring  of  them 
h  impioufly  perverted  and  turned  downward,  as  tho'Chrift  bor- 
rowed his  Power  from  Hell  to  tranfad  thefe  Affairs.  But  the 
Holinefs  and  the  heavenly  Temper  of  the  Gofpel  of  Chrijl  refutes 
this  Accufation.  Satan  was  never  known  to  demohfh  his  own 
Kingdom  of  Ungodlinefs  in  fuch  a  Manner  as  this.  Tht  Gofpel 
of  Chrift  in  every  Part  of  it  has  a  moft  fingular  and  fublime 
Tendency  to  advance  the  Name,  the  Attributes  and  the  Ho- 
nour of  God,  whom  Satan  hates  with  a  perfed  Hatred  :  He 
v/ould  never  lend  his  aflifting  Hand  to  fupport  a  Scheme  of 
Religion  fo  divine  and  holy. 

Never  was  any  Body  of  Doflrines  and  of  Duties  fo  compof- 
ed  and  calculated  to  promote  the  Glory  of  God,  nor  the  Good 
of  Man,  as  this  Gofpel  does  :  Our  Peace  and  Happinefs  would 
be  fecured  by  it  on  Earth,  if  all  Men  would  comply  with  ir, 
and  our  Felicity  after  Death  is  the  great  and  indefeafible  Pro- 
pofal  and  Defign  of  it :  Now  Satan  is  a  refllefs  Enemy  to  Men, 
his  Fellow- Creatures,  as  well  as  to  God,  his  Maker  ;  and  he 
would  never  exert  the  Remains  of  Angelic  Power  to  encourage 
and  defend  fuch  a  pious  and  beneficent  Religion. 

But  the  moft  amazing  Progrefs  and  Succefs  of  the  GofpiHs  ano- 
ther Argument  that  proves  it  to  be  divine,  even  when  Devils 
and  Magicians  oppofed  it  as  well  as  Princes  and  Philofophers. 
That  the  Gofpel  itfelf,  without  the  Force  of  Arms,  that  a  naked 
Gofpel,  that  Icems  fo  incredible  as  this  did,  fhould  fpread  itfelf 
throughout  the  World  in  fo  fhort  a  Space  of  Time,  and  that 
by  the  Preaching  of  a  few  defpifed  Perfons,  and  feveral  of  them 
Fifhermen  that  were  utterly  unlearned :  That  this  Gofpel  fhould 
triumph  over  all  the  Powers  and  Policies  of  Men  and  Hell  : 
That  it  fhould  make  its  Way  in  Oppofition  to  the  Wifdomof 
Philofophers,  and  the  Will  of  Princes,  and  all  the  Temptations 
and  Terrors  of  this  World  :  This  is  another  Miracle,  which 
perhaps  is  as  divine  and  convincing  as  any  of  the  preceeding 
Wonders,  that  attefled  this  Gofpel,  when  'twas  firfl  preached. 

I  add  alfo  the  Teftimony  of  Prophecy  to  that  of  Miracles, 
The  wondrous  and  exa6l  Accomplifhment  of  many  Prophecies, 
fince  our  Lord  Jefus  Chrijl  dwelt  on  Earth  in  the  Days  of  his 
Flefh,  confirm  his  Gofpel.  The  Prophecies  that  he  himfelf 
gave  forth  fromGod,is  another  Teftimony  to  this  Gofpel  which 
is  uncontrolable.  The  Deflrudtion  of  Jerufalem^the  Time  and 
Methods  of  its  Deftruftion,  and  the  Terrors  of  it,  may  be  read 

in 


Serm.  XV.  of  the  Gospel.  249 

in  Matth.  xxiv.  And  if  you  read  the  Hillory  of  Jofephus,  a 
Jciv^  you  find  lb  many  Parallels,  that  you  mull  lay  Chnjl  did 
foreccl  it  indeed. 

I  might  here  fubioin  the  Prcdi^ions  of  the  Apcfilcs^  particu- 
larly that  of  St.  Paul  and  St.  John^  concerniiig  the  Rife  and 
Spirit  of  Antichrift^  wherein  the  Church  of  Royne  fo  clearly  an- 
fwers  the  Language  of  the  Viiions  and  Prophecies. 

But  the  brightcll:  and  moft  uncontrolable/f'/7«f/}^/  Prophecy 
to  the  Truth  of  the  Gofpel,  is  the  mojl  exa5l  and pun5iual  Accom- 
flifhments  of  all  the  Predict G7is  of  the  OldTeflament^  in  the  Life 
and  Deaths  the  Refnrreclion  and  Glory  of  Jefus  Chrijl  our  Lord. 
From  the  firfl:  Promife  given  to  Ada7n  in  the  Garden,  down  to 
the  Words  of  Malachi,  the  laft  of  the  Prophets,  you  find  every 
Thing  that  was  faid  of  him  fulfilled  in  his  Hiflory.  And  thus 
the  Books  of  the  Jews,  wherein  they  placed  all  their  Hopes, 
confirm  the  Gofpel  of  Chrijl^  and  refute  and  confound  their  own 
Infidelity  :  So  that  if  ever  I  had  been  a  Jew^  and  did  believe 
Mofes  and  the  Prophets,  I  think  I  am  conftrained  to  be  a  Chri- 
ftian^  and  believe  in  Jefus  Chrijl. 

Thus  1  have  endeavoured  to  anfwerthofe  Objedtions  againft 
the  Gofpel,  which  are  pretended  to  arife  from  the  Truths  or 
Do5irines  of  it  :  And  before  I  proceed  to  anfwer  thofe  Cavils 
which  are  raifed  againft  it,  becaufe  of  the  Profeffors  of  it^  I  mud 
finifh  the  prefent  Difcourfe  with  a  Word  or  two  of  Improve- 
ment. 

Ufe  1.  If  this  be  a  Gofpel  not  to  be  afhamed  of,  then  Jludy 
it  well :  Learn  the  Truths  and  Do^rrnes  of  it  throughly  :  Truths 
and  Dodlrines,  which  St,  P^k/,  fo  wife,  and  fo  great  a  Man, 
did  not  blufh  to  profefs,  and  preach,  and  die  for.  Value  it  as 
he  valued  it :  The  more  you  know  it,  the  more  you  will  efteem 
it  ;  and  the  better  you  are  acquainted  with  all  the  glorious 
Articles  of  it,  the  lefs  you  will  be  afhamed  of  it  :  The  divine 
Harmony  of  the  whole  will  caft  a  Beauty  and  Luftre  on  every 
Piut. 

Ufe  1.  Furnijh  yourfelves  with  Arguments  for  it  daily,  that 
you  may  frofefs  it  without  Shame  ^  and  defend  it  without  Blufhingi 
This  is  a  Day  of  Temptation,  and  you  know  not  what  Con- 
▼erfation  you  may  be  called  into  by  divine  Providence  ;  you 
know  not  what  Cavils  you  may  meet  with  to  afTault  your  Faith, 
and  attack  Chriftianity.  Be  rea^  therefore  to  give  Reafons  of 
the  Hope  that  is  inyouy  and  to  make  a  juft  and  pertinent  Reply 
toGainlay€rs5and  convince  thofe  (if  poffible)  that  are  led  away 

capdvc 


250  A  Rational  Defence  Vol.  I. 

captive  by  the  Wiles  of  the  Devil  to  forfalce  Chriji  and  hisGof- 
pel.  Let  not  every  Turn  of  Wit, or  Sleight  of  Argument  and 
Sophiftry,  make  you  waver  in  your  Faith.  It  is  a  Gofpel  that 
will  bear  the  Trial  of  Reafonings  and  Reproaches.  It  has  fome- 
thing  in  itfelf  that  is  divine,  and  therefore  it  is  able  to  fupport 
the  Profeflbrs  of  it  againft  an  Army  of  Cavillers. 

Ufe  3.  Submit  to  all  the  Injiitutions  of  it.  Profefs  the  whole 
of  the  Gofpel  ;  not  only  the  Do6lrines,  but  the  Ordinances  of 
this  Gofpel,  are  divine  and  glorious  ;  they  have  fomething  in 
them  that  fhew  they  come  from  God,  and  they  have  fomething 
in  them  that  evidently  leads  to  God.  They  have  all  fomething 
in  their  Senfe  and  Signification  that  difcovers  Divinity.  Wait 
upon  God  therefore  in  all  his  Ordinances,  in  the  AfTemblies  of 
Chrirtians,  that  you  may  fee  his  Power  and  his  Glory  in  his  own 
Sa7i5luary.,  and  that  you  may,  from  your  own  Experience,  be 
able  to  fay,  that  the  Gofpel  is  too  great,  too  glorious,  too  di- 
vine a  Thing  in  its  Dodlrines  and  Worfliip,  and  in  all  its  Infti- 
tutions,  for  you  ever  to  be  afhamed  of  It  has  now,  for  fixteen 
Ages,  endured  the  Teft  of  the  Wit,  and  the  Rage  of  Earth  and 
Hell,  and  it  fball  fland  in  Power  and  Glory,  till  the  Heavens 
be  no  more.     Amen. 

SERMON     XVI. 

A  Rational  Defence   of  the  Gofpel  :   07^y 
Courage  in  profeffing  Chriftianity. 

Rom.  i.   16. 

/  am  not  afhamed  of  the  Gofpel  of  Chrifi^  for  it  is  the  Power  of 
God  unto  Salvation  to  every  one  that  believeth. 

The  Second  Part. 

THERE  are  many  in  the  World  who  call  themfelves  C^/- 
fl'ians.,  and  boaft  in  the  Name  ;  yet  if  you  aflc  them  what 
the  Gofpel  of  Chrifi  is,  they  are  ekher  ftruck  into  Con- 
fufion  and  Silence,  or  they  give  fuch  an  aukward  and  imperti- 
nent Anfwer,  as  fufficiently  difcovers  they  know  little  of  the 
Religion  of  Chrift.,  or  of  the  facred  Name  into  whicji  they  were 

baptized  o 


Serm.  XVI.  of  the  Gof^rtL.  251 

bnptizai.  Now  that  wc  may  a(ft:  and  fj^cak  as  become?^  Perfons 
indued  with  Rcafon,  I  thought  it  ncctlTary  at  fiilt  to  ^ivc  fomc 
Account,  irhaf  (bis  Co/pel  /j,  that  you  might  know  and  undcr- 
ftand  the  Religion  which  you  protefs  •,  and  if  ye  will  glory  in  the 
Name  of  Cbrijlian^  ye  may  be  able  to  tell  what  it  is  you  mean* 
by  Cbrifiianity. 

By  reading  the  Books  of  the  New  Teflament,  wherein  the 
Gofpel  is  contained,  you  will  find  this  to  be  the  Sum  and  Sub- 
rtancc  ot  it,  [viz.  That  it  is  a  wife^  a  boly^  and  a  gracious  Con- 
ftitution  of  God  for  tbe  Recovery  ofjinful  Man^  by  fending  bis  own 
Son  Jefus  Chrift  wto  tbe  Flefh^  to  obey  bis  Law  wbicb  Man  bad' 
broken^  to  make  a  proper  /Itonement  for  Sin  by  bis  Beatb^  and  tbus 
to  procure  tbe  Favour  of  God^  and  eternal Happinefs^  for  all  tbat 
believe  and  repent^  and  receive  tbis  offered  Salvation  -,  togetber 
'-joitb  a  Promife  of  the  Holy  Spirit  to  work  tbis  Faitb  and  Repen- 
tance in  tbeir  Hearts^  to  renew  their  ftnful  Natures  unto  Holinefs^ 
to  form  them  on  Earth  fit  for  tbis  Happinefs^  and  to  bring  them  to 
tbe  full  Foffeffion  of  it  in  Heaven. 

I  have  lliewn,  in  the  next  Place,  ^/^^Z  St.  Paul;;jfj«/,  when 
he  told  the  Romans  he  was  not  afhamed  of  this  Gofpel  :  He  was 
neither  afhamed  to  believe  it  as  a  Man,  nor  to  profefs  it  as  a 
Chriftian,  nor  to  preach  it  to  others  as  a  Minifter,  nor  to  defend 
it  as  a  good  Soldier  of  Chrifl.,  nor  to  futfer  and  die  for  it  as  a 
Martyr. 

The  third  Thing  which  I  propofed,  was  to  make  it  appear, 
that  all  the  Occafions  of  Shame.,  wbicb  Men  of  Infidelity  pretend 
to  raife  from  this  Gofpel.,  may  be  anfweredu\pox\  the  fair  and  jufl 
Principles  of  Rcafon  and  Argument.  Tiie  firft;  Sort  of  Re- 
proaches are  thofe  which  are  caft  upon  the  Do^rines  of  the 
Gofpel,  and  I  hope  I  have  rolled  them  away. 

I  repeat  no  more  of  thefe  Things,  but  proceed  to  the  next 
Sort  of  Occafions  of  Shame,  and  thefe  are  fuch  as  are  fuppofed 
to  arife  from  the  Prof  effors  of  tbis  Gofpel ;  and  I  fhall  endeavour 
to  fhew  you  alfo  how  they  may  be  anfwered.  They  are 
chiefly  thefe  four. 

I.  Some  will  fay,  "  ^e  Prof  effors  of  this  Gofpel  in  the  Be- 
"  ginning  were  the  weak  and  foolifh  and  mean  Things  of  tbis 

World  i  but  it  was  defpifed  by  the  Wife,  it  was  fcorned  by  the^ 

Great  and  Honourable,  and  perfecuted  by  the  Mighty.  Why 

fhould  a  Paul.,  a  Pharifee.,  a,  Do6lor  of  the  Law,  become  the 
•*  Follower  of  a  Carpenter's  Son,  and  affociate  with  a  Parcel  of 
^  Fijhsrmcn  ?    This  is  a  Scandal,  and  foolifh  indeed.      Who 

s^  among 


cc 


2^1  A  Rational  Defence  Vol.  I. 

"  among  the  Pharifees  or  the  Rulers  have  believed  on  him  ?  Joh. 
*'  vii.  48."  This  was  the  Stumbling-Block  of  the  Gofpel  in 
that  Age,  and  it  is  the  Stumbling-Block  at  which  many  Perfons 
take  Offence  in  our  Age  too.  "  It  is  the  unthinking  Multi- 
JJ  tude,  lay  they,  the  mere  Mob  of  Mankind,  that  are  led  a- 
"  way  with  the  Noife  of  ftrange  Things  and  the  Gofpd.  And 
"  it  is  only  thofe  who  have  no  Relifli  of  good  Senfe  that  can 
"  difpenfe  with  Myfteries.  The  poorer  and  weaker  Sort  of 
"  Men  and  Women  flock  after  your  powerful  Preachers  of  the 
"  Gofpel,  but  wife  Men  defpife  it. 

.  I  am  very  glad,  my  Friends,  if  in  your  Converfation  you 
meet  with  no  fuch  Perfons  that  ridicule  the  Gofpel  at  this  Rate. 
But  there  are  many  in  our  Age  and  Nation  arrived  at  this 
Height  of  Pride,  and  Contempt  of  the  Gofpel. 

This  Objection  may  have  more  Anfwers  than  one  given  to 
it ;  as  firft,  //  is  a  Matter  of  unjuft  Reproach^  and  it  is  falfe  in 
FaEl  ;  for  all  the  Profeffors  of  this  Gofpel  are  not  weak  and  un- 
learned. There  have  been  in  the  very  Beginning  of  Chriftian- 
ity  fome  wife,  fome  great  Perfons,  that  have  given  Teftimony 
to  this  Gofpel  by  their  believing  it.  St.  Paul  was  a  Man  of  no 
weak  Reafon,  no  mean  Underftanding,  no  fmall  Learning,  and 
yet  he  believes  this  Gofpel,  and  profelTes  he  is  not  afhamed  of  it. 

And  there  have  been  in  moft  Ages  of  the  Church  fome  In- 
flances  of  the  Power  and  Succefs  of  this  Gofpel  in  converting 
Philofophers.,  and  Senators^  and  Princes.  The  learned,  the  in- 
genious, and  the  noble  amongfl  Mankind  have  fometimes  gi- 
ven up  their  Names  to  Chrift,  have  yielded  their  AfTent  to  his 
Dodlrines,  and  conformed  their  Hearts  and  Lives  to  the  Rules 
of  his  Gofpel.  Men  of  Wit  and  Reafon  have  been  converted  to 
the  Faith,  and  then  have  exerted  their  peculiar  Talents  in  the 
Defence  of  Chrijiianity^  and  they  have  convinced  the  World 
that  they  had  neither  left  their  Reafon  nor  their  W^it  behind 
them  when  they  became  Chriftians^  Men  of  Grandeur  and  Power 
have  fometimes  alfo  fupported  it  with  Honour. 

But  the  Number  of  thefe  has  not  been  exceeding  great.  God 
has  ordained  that  there  fliould  be  fome,  to  fliew  that  it  is  no 
foolifh  and  unreafonable  Dodlrine,  that  it  is  not  a  Religion  un- 
worthy of  Kings,  nor  unbecoming  the  wifejl  and  the  greateft  of 
Characters.  But  if  there  have  been  hut  few  great  and  wife  havQ 
embraced  it,  it  is  evident  that  its  Succefs  and  Glory  is  not  owing 
to  the  TVifdom  and  Power  of  Men,  but  to  the  Divinity  of  its 
Dodrines,  and  the  Power  of  God. 

Befides^ 


Serm.  XVI.  of  the  Gospel.  253 

Befides,  I  might  tell  you  fecondly,  that  Riches,  and  Gran- 
deur, and  elevated  Degrees  oi  VVic  and  Learning,  become  a 
fore  Temptation  to  IVide  of  Mind  and  Seif-rufliciency.  Nuw 
the  Faith  of  the  Gojpel  is  founded  in  I  lumihty,  and  vSclf- 
difHdence,  and  Poverty  of  Spirit ;  and  this  is  one  plain  Rea- 
fon  why  it  was  received  by  To  few  of  the  rich,  and  the  learn- 
ed, and  the  mighty  among  Men,  tho'  it  was  contrived  and 
invented  by  God  himfelf. 

I  anfwer  in  the  third  Place j  That  it  is  one  of  the  defigned 
Characters  of  the  true  Gofpel  of  Chrljty  and  it  is  foretold  by 
the  ancient  Prophets,  that  when  it  ihouldcome  to  be  preach- 
ed upon  the  Earth,  the  poor  floouldreceroe  it.  Its  Reception  by 
the  poor  and  ix^eak  among  Men  is  one  Evidence  that  it  comes  from 
God.  Matth.  xi.  5.  When  J^ohn  the  Baptijt  fent  his  Difciples 
to  our  Saviour  to  know  whether  he  was  the  M cfj] ah,  or  \r\i\^ 
thev  expert  another  ?  Go,  tell  John,  The  Blind  receive  Sis^hty 
the  Deaf  hear,  and  the  Lame  walk,  and  to  the  Poor  the  Gofpel  is 
preached  ;  BleU'ed  is  he  that  is  not  offended  in  w^,  &c.  Go,  and 
give  Jo^n  this  very  Account  I  now  relate  to  you,  and  tell  him 
thefe  are  my  Credentials,  thefe  are  the  Teftimonials  I  bring. 
John  will  infer  that  I  am  the  il/^^^/;,  and  this  is  the  true  Gof- 
pel that  I  preach  ;  for  the  great  and  rich,  and  the  Pretend- 
ers to  Wifdom  among  the  y^zux,  account  it  a  Stone  of  Stumb- 
ling, and  Rock  of  Offence,  and  only  a  few  of  the  Poor  receive 
it  ',  as  it  was  foretold  by  the  Prophets. 

Each  of  us  may  fay  therefore,  If  only  the  Wife,  or  the 
Great,  or  the  Rich  believed  it,  it  muflhave  been  fuch  a  Gof- 
pel as  1  could  never  have  believed  ;  for  it  wanted  one  Cha- 
ra6ler  which  is  neceflarily  adjoined  to  ir,  that  is,  that  the 
Poor  receive  the  Gofpel :  Father,  I  thank  thee,  fays  our  Lord, 
that  thou  haft  hid  thefe  Things  from  the  Wife  and  Prudent ,  but 
thou  haft  revealed  them  unto  Babes,  Mat.  xi.  25.  It  pleafedGody 
when  the  World  by  Wifdom  kneiv  not  God,  to  darken  all  their 
Wifdom,  and  turn  it  into  Folly,  and  to  call  thofe  that  were 
efteemed  Fools,  and  make  them  wife  in  believing  the  Gof- 
pel of  Chrift.  It  has  pleafed  God  to  choofe  the  mean  and 
weak,  and  contemptible  Things  of  this  World  to  confound  the  Wifs 
and  Mighty.  It  has  pleafed  him  to  choofe  the  Things  that  are  not, 
to  bring  to  nought  the  Things  that  are^  that  no  Flefo  might  glory 
in  his  Prefence,  i  Cor.  i.  27,  &c. 

IL  It  is  another  Occafion  of  Stumbling  or  Shame  in  the 
Gofpel  of  Chrift,  that  fome  of  the  Profeffors  of  it  are  vicious  in 
their  Livcs»    '*  Will  you  believe  fuch  a  Gofpel  (  fays  an  In- 

'^  fidel) 


254  ^  Rational  Defence  Vol.  I. 

^^  fidel  )that  does  not  reftrain  the  ProfeiTors  of  it  from  the 
^'  word  of  Sins? 

This,  I  confefs,  gives  it  great  Diflionour  among  the  Men 
of  the  World,  and  is  fomecimes  ready  to  (liake  the  Faith  of 
younger  Chriflians,*  they  know  not  how  to  go  on  farther  in 
Chrirtianity,  for  fuch  and  fuch  that  made  great  Profeffion, 
you  fee  how  they  are  fallen.  This  is  a  common  Tempacion 
of  the  Devil  ;  it  is  a  frequent  Snare,  and  tliere  hath  been 
many  a  pious  Soul  that  hath  been  in  Danger  of  being  caught 
thereby.  The  Vices  of  fome  Profeir)rs  were  great  even  in 
St.  PauVs  Davs  :  There  were  fome  among  the  Pbiiippians^ 
Phil.  iii.  1 8.  Of  "whom  I  have  told  you  often,  and  now  even  weep' 
ing^that  they  walk  as  Enemies,  to  theCrofs  of  Chrijty  *^  and  cafl: 
"  Scandal  and  Shame  upon  it.  It  makes  my  Eyes  flow  with 
"  Tears,  and  my  Soul  bleed  within  me  to  hear  of  it  :  The 
"  Gofpel  of  Chrill  is  fo  much  diflionoured  by  thefe  Means. 

But  if  we  take  a  nearer  View,  we  fliall  fee  that  no  Doc- 
trine ought  to  fare  the  worfe,  becaufe  fome  wicked  Men  are 
Profeflbrs  of  it.  It^was  not  counted  a  D.ifcredic  to  Phihfnphy^ 
that  fome  of  the  Profeflbrs  of  it,  who'  hated  the  Golpd, 
were  vicious  in  their  Lives.  I  would  ask  the  Deijt  now. 
Is  there  any  Ground  to  disbelieve  Natural  Religion,  becaufe 
there  are  fome  that  makeProfefllonof  it  arefillen  into  great 
Sins?  The  Gofpel  ii^ti^  teaches  us  to  deny  all  UngoJlinefs  and 
worldly  Lifis,  and  does  not  indulge  one  of  them.  And  trey 
are  faid  to  be  Enemies  to  the  Crofs  of  Chrifty  when  their  Con- 
verfation  is  all  earthly,  when  their  God  is  their  Belly,  and  their 
Glory  is  their  Shame,  I'his  is  no  Fault  of  the  Crufpel,  for  they 
fek  not  the  Power  of  it.  Nor  is  there  any  Religion  or  Pro- 
feflion  in  the  World  that  would  have  had  any  Followers  at 
all  by  this  Time,  if  Men  mud:  have  entirely  cafliiered  that 
Religion,  becaufe  there  have  been  fome  Perf jns  vicious  that 
have  been  Profefl^^rs  of  it.  There  is  no  Se(5l,  no  Religion 
in  the  World,  tho'  the  Inftitution  and  the  Rules  of  it  have 
been  everfo  pious,  but  what  has  produced  fome  PeiSfons  that 
have  been  vicious  in  their  Lives.  •    .' 

But  this  Cavil  is  flill  carried  on,  and  urged^^ith  m^ch  Ve^ 
hemence.  "  If  the  Gofpel  of  Chrifi  were  a.RcligiBn  ^o  hea- 
*'  ven  v,and  fo  divine  in  its  Original,  asyouprecend,  furely' 
^«  the  Nations  that  profefs  it  would  eminently  exceed  all  o- 
"  ther  Nations  in  Piety,  in  Jufl:ice  and  Goodnefs  ,•  whereas 
'^  the  Nations  that  now-a-days  imbrace  Chri/tianity,  are  not 
^'  at  all  fuperior  to  the  Mahometans,  nor  to  fome  of  the //i?/ai- 

theji^ 


Serm.  XVI.  ,         (f  the  Gospel.  255 

**  thens^  eithei*  in* Duty  that  relates  to  God  or  Man  :  And  if 
**  we  may  give  Credit  to  ancient  lliftory,  the  Virtues  of  the 
**  old  Romans^  long  before  the  Days  of  Julius  Ccefar,  Ihone 
**  much  brighter  than  any  of  the  Virtues  of  the  baptized  Na- 
**  tions  :  There  was  more  Truth  and  flonefly,  more  Devo- 
*^  tion  to  the  heavenly  Powers,  more  of  a  public  Spirit  and 
**  Zeal  for  their  Country's  Good,  than  we  can  find  in  any 
'^  Chrijlian  Kingdoms  or  States  now  a-days/'  To  this  I 
^voiild  give  thefe  three  Anfwers. 

ijt.  The  Account  which  we  have  of  the  fhining  Virtues 
of  thefe  befl  Ages  of  Heathenifm,  is  given  us  only  by  their 
own  Pofterity,  who  lived  in  Ibcceeding  Ages.  Now  it  is 
the  well-known  Temper  and  Cuftom  of  Mankind  to  magnify 
the  Virtue  of  their  Anceflors,  and  ta  fay,  That  the  former 
Times  were  better  than  thefe:  But  you  have  fcarce  zn^  Heathen 
Writers  who  do  not  defcnbe  their  own  Age  as  vicious  enough, 
if  they  have  Occafion  to  talk  upon  that  Subjeft.  And  there- 
fore there  is  juflReafon  to  fufpedlthe  flri6l  Truth  of  thefe 
Encomiums  of  their  Fore-fathers. 

2dly,  Altho'  fome  focial  Virtues  in  2i  Heathen  Coyiniv^  mighc 
really  flourifti  more  for  an  Age  or  two,  fpringing  from  the 
Principles  of  Ambition,  and  Honour,  and  Love  to  their  own 
Country  ;  yet  there  were  fuch  Vices  alfo  praftifed  among 
mai^y  of-t^e  Gentile  Nations,  which  are  feldom  heard  or 
known  among  Cbriftians :  The  Apoille  defcribes  them  in  Rom. 
i.  26.  and  that  in  fuch  a  Manner,  as  leads  us  to  believe,  that 
they  were  pra6lifed  by  thofe  who  profeffed  Wifdom  among 
them.   ,. 

It  mtift  be  acknowledged  alfo,  that  thefe  Nations  were  ^rq/jr 
Idolater s^znd  worfhiped  many  Gods,and  that  even  in  theTimes 
when  their  focial  Virtues  were  mod  confpicuous.  Now  this 
is  moft  highly  criminal  in  the  Sight  of  the  Great  and  Sove- 
reign God,  the  Creator  of  all  Things:  And  the  warmer  and 
the  more  zealous  were  their  Devotions  which  they  paid  to 
thefe  Idols,  with  theNegleft  or  Contempt  of  the  True  God, 
the  greater  was  their  Guilt  andjAbomination. 

But  3ff/y.  The  chief  Anfwer  I  give  is  this.  That  when  whole 
Kingdoms  are  made  Chriftians  merely  by  Birth,  Education, 
and  Cuftom,  'tis  not  to  be  fuppofed  that  a  twentieth  Part  of 
them  believe  the  Gofpel  upon  any  jufl:  and  reafonable  Prin- 
ciples of  Knowledge  and  Choice.  When  whole  Cities  and 
Nations  are  Wnrfhipersof  Chrift,nootherwirethan  the  Ephe^ 
Jians  were  Worfliipers  of  Dianaj  or  the  Turks^  of  Mabmep, 


2s6'  A  Rational  Defence  Vol.  T. 

'tis  not  reafonable  to  expedl  that  there  fliould  be  much  Dif- 
ference in  the  Vircues  of  fuch  a  national  Sort  of  Chrijlians^ 
Mahometans^  or  Heathens  ;  for  the  Principle  from  which  all 
their  Religion  fprings  is  the  fame,  namely,  their  Education, 
Cuftom  and  Fafhion  of  their  Country  ;  and  therefore  their 
Vices  are  much  the  fame  as  they  would  be  according  to  the 
prefent  reigning  Humour,  Difpoficion,  or  political  1  emper 
of  the  Nation,  whatlbever  were  their  Form  of  Religion  and 
their  eflabliflied  Worihip. 

The  true  Way  therefore  to  put  thefe  Things  to  the  Tefl, 
is  to  confider  thofe  Chrijlians  only  who  believe  and  profefs 
the  Gofpel  from  Knowledge,  and  Choice,  and  inward  Con- 
viction, and  who  make  their  Religion  a  Matter  of  Solemnity 
and  Importance,  and  not  of  mere  Form  and  Cuftom.  Now 
if  you  leparace  thefe  from  the  reft  of  Mankind,  I'm  well 
aflured,  that  as  bad  as  the  Chriftian  fVorld  is,  you'll  find  all 
the  human  and  divine  Virtues  more  glorioufly  pradlifed  a- 
mong  fuch  Chrijlians  as  thefe,  than  among  an  equal  Number 
of  the  Profeffors  of  any  other  Religion  under  the  Sun  :  For 
inward  ChriJtJanity,  and  iliQ  Faith  of  the  Go/pel^  when  it  is  built 
upon  jufb  Foundations,  will  neceilarily  draw  along  with  it 
fuch  a  Train  of  Virtues  and  Graces  as  fliall  adorn  the  Doctrine 
of  God  our  Saviour;  and  by  fuch  a  Comparifon  as  this,  Mea 
would  be  conflrained  to  confefs  that  God  is  among  us  of  a  Truth, 

111.  The  various  and  divided  Opinions y  the  Seels  and  Parties 
that  are  found  in  the  Chrifiian  fVorld^  have  been  another  Oc- 
cafion  of  Scandal  and  Offence  to  the  Infidels.  "  Ho'.v  can 
*^  we  ever  come,  fay  they,  to  any  Certainty  what  yourReli- 
^^  gionis,  fince  you  don't  agree  about  it  among  yourfclves? 
--*'  All  Europe  pretends  to  be  Chriftian,  and  to  believe  the 
^'  Gofpel ;  yet  Francey  and  Spain^  and  ItaJy^  and  Poland,  and 
"  a  good  Part  of  Germany^  tell  us  that  true  Chrijlianity  js  found 
"  onlyamongO:  them.  But  in  the  Countries  of  Denmark  md 
'^  Sweden,  ^nd  the  Northern  Parts  of  Germany,  and  in  ihc  Bri- 
"  tifh  Iflandsy  there's  another  Religion  proielh^J,  tT  -=»  very 
^«  different  Kind,  and  they  call  theirs  the  pure  Gofpel  and  re- 
^^  formed  Chrijlianity.  The  Protejlant  and  Uie  Papfi;  divide 
''  thefe  JVeJlern  Parts  of  the  World,  and  they  are  ready  to 
"  tear  one  another  to  Pieces  upon  the  Account  of  their  dif- 
^^  ferent  Opinions  and  Pra6lices.  Now  if  the  B.->oks  that 
"  contain  the  Religion  of  Chrijl  be  of  fo  very  uncertain  Senfe 
*^  and  Signification,  truly  we  arealhamed  of  fuch  a  doubtful 
^^  Religion;  'tis  e'en  as  well  for  us  to  content  ourfelves  with 

''  the 


Serm.  XVI.  of  the  Gospel.  257 

«  the  Religion  that  the  Light  of  Nature  teaches  us,  and  the 
*<  Didates  of  our  own  common  Reafon,  which  wc  think 
♦*  has  more  Certainty  in  it. 

To  this  I  ^w/wd?r,  that  'tis  a  great  Miftake  to  imagine  that 
the  Light  of  Nature  and  Reafon,  if  left  entirely  to  itfelf  in 
this  corrupt  and  fallen  State,  has  more  CertainLy  in  ics  De- 
terminations than  Scripture  hath.     How  many  wild  ()pinio.ns 
hath  the  corrupt  Mind  of  Man  produced  among  the  Inha- 
bitants of  the  Heathen  World,  and  this  fameL/g/^f  of  Nature 
has  not  corrected  them?  What  infinite  Diverfity  of  vain  and 
monllrous  f^ancies  hath  pafl  for  Religion  and  Devotion  among 
them?    And  the  Light  of  Nature  has  been  fuppofed  to  dic- 
tate fome  of  them,  for  they  did  not  always  pretend  Revela- 
tion for  them.    There  have  been  wide  and  irreconcilable  Dif- 
ferences among  the  Philofophers,  a.s  well  as  among  the  Priejts 
and  the  People  of  diiFerenc  Nations.     The  Light  of  Nature 
and  Reafon  is  a  poor  dark  bewildered  1  hing,  if  it  hath  no 
Commerce,  nor  Communication  withPerfons  who  have  been 
favoured  with  divine  Revelation.     It  is  only  the  Scripture 
that  has  eftabliflied  and  afcertained  the  Do6trines  of  natural 
Religion:  And  'tis  to  the  Scripture  that  the  Deifls  of  our  Age 
are  obliged  for  their  greater  Acquaintance  with  natural  Reli- 
gion than  even  their  Fore- fathers,  the  Heathen  Philofophers, 
arrived  at,  tho*  they  are  too  proud  to  acknowledge  it.     If 
they  agree  better,  and  are  more  uniform  in  their  Principles 
now  than  the  old  Epicureans,  the  Stoicks,  and  the  Platonifls 
were/tis  all  owing  to  a  more  intimate  Acquaintance  with  tne 
Writings  of  Mcfcs  and  tne  Prophets,  the  Evangelifts  and  the 
Apoflles ;  fo  that  'tis  with  a  very  ill  Grace  that  our  prefent 
Infidels  can  obje6l  to  Chrijiians  their  Difference  of  Opinions, 
and  pretend  that  this  is  a  Ground  of  Shame  to  the  Gofpel  of 
Chrift,  and  a  Reafon  why  they  do  not  believe  or  profefs  it. 
But  I  come  now  to  give  fome  Account  of  the  true  Rea- 
fons  of  fuch  Divifions  of  Scd;  and  Party  among  Chrijiians. 
There  are  rwo  great  Caufes  of  thefe  Divifions,  and  the  Charg(j 
is  not  to  be  laid  upon  the  Go/p^/  of  C/;r//?,  nor  upon  the  Books 
that  contain  it. 

I.  The  firft  Caufe  is,  that  the  Papijl  does  not  pretend  to 
derive  his  Religion  merely  from  the  Bible;  but  he  brings  in 
the  Jeivifh  Jpocryphal PFriters  of  ancient  Ages,  and  lays  them 
alfo  for  a  Foundation  of  his  Faith  ;  and  he  makes  the  Tra- 
ditions of  the  Chriftian  Churchy  which  he  pretends  to  have  been 
delivered  down  from  Age  to  Age,  of  almoil  the  fame  Au- 

S  thority 


258  A  Rational  Defence  Vol.  L 

thority  as  the  Scripture  icfelf  :  And  fome  of  their  Authors 
have  raifed  thefe  Traditions  to  equal  Dignity  with  the  Scrip- 
ture, as  being  built  upon  the  fame  Foundation,  (  viz.  )  the 
Authority  of  the  Church.  As  they  have  many  Things  in  their 
Religion  which  they  cannot  find  in  the  Word  of  God  ;  fo 
they  think  it  is  fufficient  if  they  can  fupport  them  by  thefe 
pretended  Traditions  of  the  Church.  Whereas  the  Protejiant 
takes  nothing  for  the  Ground  of  his  Faith,  but  the  Books  of 
iheOld  and  New  Tejiament ;  and  what  he  cannot  find  written 
there,  nor  derived  thence  by  mod  obvious  and  evident  Con- 
fequences,  he  does  not  profefs  it  as  any  neceflary  Part  of  his 
Chriflianity.  The  Religion  of  the  Protejiant  therefore  is 
abundantly  more  conformable  to  the  Gofpel  of  Chrijl,  both  in 
the  Do6trines  and  the  Worfliip  of  it,  becaufe  it  derives  the 
whole  from  the  Word  of  God  :  But  it  is  no  Wonder  at  all 
that  there  fnould  be  fuch  a  Difference  between  them  and 
the  Papijls,  when  they  lay  fuch  different  Foundations  for 
their  Faith  and  Pra6lice. 

2.  Another  Reafon  why  the  Protejiant  and  Papijt  differ 
fo  much,  is,  becaufe  the  P^piJt  pretends  that  there  is  an  in- 
fallible  ^w^^  among  them  to  determine  allControverfies;  and 
that  ihtivFopeSy  and  their  Councils,  which  they  call  the  Churchy 
have  Aurhority  to  appoint  what  fhall  be  efleemed  the  true 
Articles  of  Faith,  and  to  bring  in  Rites  and  Ceremonies  into  their 
JVorpiDip  according  to  their  own  Invention  and  Pleafure.  And 
that  all  the  People  are  bound  to  believe  as  the  Church  bids 
them  believe,  and  to  pra6tife  in  Matters  of  Worlhip 
whatfoever  the  Church  bids  them  praftife  :  And  upon  this 
Account  they  forbid  the  Scripture  to  be  read  by  the  common 
People,  that  they  may  not  learn  the  Truth  of  the  Gofpel,  but 
may  take  all  for  Gofpel  which  they  teach  them,  and  be  con- 
tent with  it.  Whereas  iht  ProteJianth^iS  nothing  elfebuthis 
Bible  to  have  Recourfe  to  for  the  Conclufion  of  all  Contro- 
verfiesj  and  he  encourages  every  Man  to  ufe  his  Bible,  and 
to  judge  for  himfelf  concerning  the  Senfe  and  Meaning  of  it, 
ufing  the  beft  Helps  that  he  can  obtain  for  this  End  :  The 
Protejiant  Miniflers  teach  him  not  only  what  they  know  of 
the  Gofpel,  but  they  put  the  Bible  into  his  Hand,  and  bid 
him  fearch  and  fee  whether  Things  are  foor  no,  that  thence 
he  may  learn  what  are  thofe  Do6lrines  and  thofe  Duties 
which  Chrijl  has  required  him  to  believe  and  praftife.  Thence 
it  comes  to  pafs,  that  there  are  almofl  a  thoufand  Things  in 
Popery y  which  the  Protejiant s  utterly  difown^  becaufe  they  dif- 

own 


Serm.  XVI.  ^f  the  Gospel.  259 

own  the  Power  of  the  Fopc^  or  Church,  to  (lamp  new  Articles 
of  Faith  or  invent  nevo  Forms  of  fVorfhip. 

Obje^.  Rut  it  may  be  faici  flill,  There  are  fo  many  differ- 
ent Se6ls  and  Parties  among  the  Protejlants  themfclves,  as 
encourages  the  Deijl  to  maintain  his  Charge  and  Accufation. 
*'  Why  do  you,  faith  he,  who  profefs  to  derive  all  your 
^^  Religion  from  the  Scripture,  differ  fo  much  among  your- 
^'  felves,  both  in  Do6lrine,in  Worlhip,  and  in  the  Order  of 
"  your  Churches,  if  the  Gofpel  of  Chrijt  be  fo  excellent  a  Re- 
^^  ligion,  and  if  the  Books  that  contain  it  can  give  you  fo 
**  plain  and  certain  a  Knowledge  of  it  ? 

I  Anfviery  That  almofi:  all  thofe  Things  wherein  Protef- 
tants  differ,  are  but  of  fmall  Importance  in  Religion,  in  Com- 
parifon  of  thofe  many  and  great  Things  wherein  they  agree. 
The  chief  and  mojt  important  Points  of  Chrifiiamty  are  written 
with  ^o  much  Plainnefs  and  Evidence  in  the  Word  of  God, 
as  would  lead  all  humble,  honed,  fincere  and  diligent  En- 
quirers into  a  Belief  of  them,  and  Confent  in  them.  Now 
it  is  not  neceffary  that  the  lejfer  Matters  of  Chrijlianity  (hould 
be  written  down  fo  exprefly  in  Scripture:  For  the  All- wife 
God  thought  it  proper  to  leave  many  of  thefe  Articles  of 
lefs  Importance  more  dubious  and  obfcure,  both  to  awaken 
the  Diligence  of  Men  to  ftudy  his  Word,  and  to  leave  a- 
mongft  them  fom.e  Occafions  for  the  Exercife  of  their  mu- 
tual Charity  and  Forbearance.  Our  Bleffed  Lord  has  thought 
it  proper  to  pin  the  umverfal  Love,  which  he  requires  amongft 
his  Followers,  to  thisTefl  or  Trial,  to  fee  whether  they  will 
cultivate  Peace  and  Charity  to  one  another  amidfl  their  va- 
rious and  divided  Opinions  in  Things  of  lefs  Concernment. 

I  confefs  there  are  fome  Differences  among  Protejlants  in 
the  great  Doctrines  of  the  Trinity^  and  the  Satisfa^ion  of  Chriji, 
which  muft  be  acknowledged  to  be  Articles  of  very  high 
Moment  and  Importance  in  Chriilianicy.  But  if  we  com- 
pare thofe  few  who  profefs  dangerous  Opinions  in  thefe  Points 
with  the  Millions  that  agree  in  the  fame  general  Profeffion 
of  Faith,  it  will  be  found  that  their  Number  is  but  very  fmall. 
If  we  confider  the  great  Ignorance  of  God  which  is  found  in 
all  Men  by  Nature,  and  take  a  Survey  of  the  unhappy  In- 
fluences that  Education,  Fancy ^  PaJJion^Pride,  Friendfljip,  Jver- 
fion,  Precipitance  and  Lazinefs,  have  upon  Mankind  in  form- 
ing their  Judgments  and  Opinions,  we  fliall  not  wonder  to 
find  fome  Perfons  here  and  there  falling  into  ftrange  Senti- 
ments, contrary  to  the  plain  and  fufficient  Evidence  of  Scrip- 

S  2  tare. 


26o  A  Rational  Defence  Vol.  I. 

ture.  We  believe  in  general,  that  whoever  puts  off  all  Pre- 
judices, and  is  pioufly  fincere  in  his  Search  of  the  Word  of 
*God,  ihall  certainly  find,  thro*  divine  Alfiftance,  all  needful 
Truth.  If  therefore  3.Disbeliever  come  with  a  ferious,  hum- 
ble, and  pious  Mind,  and  apply  himfelF  with  Diligence  and 
fervent  Prayer  to  read  the  Scripture ;  I  am  well  alTured  he 
will  become  a  C/;r//Z/^»,  and  find  out  fo  much  of  theDo6lrines 
and  Duties  of  the  Gofpel,  as  are  neceflary  to  his  eternal 
Happinefs. 

But  there  will  be  Herejies  arifing  fometimes  in  the  Church. 
Tares  will  grow  up  fometimes  in  the  Field  that  is  ever  fo 
well  cultivated  and  fown  with  Corn  :  And  what  unknown 
Reafons  there  may  be  in  the  Counfels  and  Providence  of  God 
in  permitting  Ilerefies  to  arife  for  the  farther  Trial  of  his 
own  People,  is  too  high  and  hard  a  Point  for  us  to  determine. 
The  Apoftle  fiiich,  i  Cor.  xi.  19.  There  mufi  be  alfo  Herejies 
among  you,  that  they  which  are  approved  may  be  made  manifeft. 
If  fuch  a  Thing  as  this  is,fliall  be  abufed  by  Men  of  corrupt 
Minds,  to  turn  them  quite  away  from  the  Gofpel  of  Chrijl, 
and  to  fupporc  their  own  Infidelity,  they  mud  anfwer  for  ic 
at  the  Great  Day  to  Chrid  their  Judge. 

Thus  I  have  done  with  the  Third  Charge  or  Accufation  brought 
againft  the  Gofpel^  and  removed  the  Scandal  and  Shame  that 
fome  Men  have  thrown  upon  it,  becaufe  there  are  fuchSeSiSy 
and  Parties y  and  divided  Opinions  among  the  Profejfors  of  it. 

IV.  Another  Occafion  of  Scandal  which  Infidels  charge 
upon  the  Gofpel  of  Chrifi,  is  this,  ^'  That  fome  who  have  long 
*<  profeJ)}d  it  have  forfaken  it  ;  and  one  fljoiild  be  afJoamed  to 
"  embrace  fuch  a  Faith  as  this  is,  for  it  has  been  tried  and  found 
^'  to  be  vain  and  groundlefs,  even  by  thofe  who  have  known  it  long 
"  and  fearched  it  through  and  through,  and  therefore  at  laft  they 
"  have'  abandoned  and  cafl  it  off. 

But  in  Anfwer  to  this,  give  me  Leave  to  fay,  firfi.  That 
the  chief  and  mod  common  Reafon  why  Perfons  who  have 
profefTed  Chrifiianity  cad  it  ofi",  is  not  becaufe  they  found  any 
jud  Reafon  of  Blame,  either  in  its  Principles  or  Rules ;  but 
becaufe  they  think  it  too  dridt  for  them,  and  it  curbs  their 
vicious  Appetites  more  than  they  like. 

I  will  allow,  that  perhaps  there  may  be  fome  Perfons  who 
have  abandoned  the  Chriflian  Religion  from  a  Wantonnefs  of 
Fancy,  from  a  Licentioufnefs  of  Thought,  from  a  Pride  of 
Reafoning,  and  who  make  it  their  Glory  to  have  thrown  off 
the  Bonds  of  their  Education,  and  to  have  obtained  the  Ho- 
nour 


Scrm.  XVI.  cf  the  Gospel.  261 

nour  of  Freethinkers^  or  from  a  prcfuming  Conceit  that  they 
mud  comprehend  every  Thing  in  their  Religion,  and  will  be- 
lieve nothing  that  hath  Alyjleries  in  it.  Sucii  vain  Principles 
as  thefe  may  have  influenced  Ibme  Minds,  and  given  them  up 
to  Apoftafy  :  But  far  the  greatefi:  Part  of  thole  who  forfakc 
the  Gofpel  have  been  tempted  to  it  by  the  Power  of  their  Lulls, 
which  the  Gofpel  would  reflrain  •,  and  fome  of  thefe  Perfons 
upon  their  Death-Beds  have  confelTed  it  too. 

This  is  alio  lufHciently  vifible  in  the  World,  that  when  Men 
have  long  profeflcd  this  Gofpel  and  forfaken  it,  they  feldom 
grow  more  pious,  more  lober,  more  honeft  or  good  than  be- 
fore ;  but,  on  the  contrary,  they  generally  have  indulged  vi- 
cious Excelfes  and  negleded  all  Piety, and  tiiis  is  rather  aG round 
of  Glory  to  the  Gofpel  than  a  juft  Reafun  of  Shame. 

If  thefe  Perfons  had  generally  grown  more  holy,  if  tliey  had 
feared  God  more  afterwards  than  ever  they  did  before,  if  they 
had  more  aimed  at  theGlory  of  God,and  loved  him  better,when 
they  forfook  Chrift  and  his  Gofpel,  then  we  might  have  fome 
Reafon  to  fufped  this  Gofpel  was  falfe,  and  a  mere  Miftake  or 
Impofture.  But  when  thefe  Perfons  grow  more  unjult  than 
before,  love  their  Neighbours  lefs,  are  become  more  fenfual, 
more  felfifh,  difregard  God  more  than  they  did  before  •,  I  re- 
peat it  again,  this  is  rather  a  Ground  of  Glory  to  the  Gofpel  of 
Chrift^  than  of  Shame.  Demas  hath  forfaken  us,  faith  Paul,  be- 
caufe  he  loved  this  pre fent  World,  2  Tim.  iv.  10.  A  covetous 
Demas  is  no  good  Argument  why  St. Paul  fhould  forfake  Chrill 
or  be  afhamed  of  the  Gofpel.  And  the  Apoftle  has  fhewn 
that  thofe  who  have  made  Shipwreck  of  their  Faith,  have  parted 
with  a  good  Confcience  too,  and  loft  their  Virtue,  i  Tim.  i.  19,20. 

But  there's  another  Anfwer  which  the  Apoftle  John  gives  to 
this  OhjeBion,  in  his  firft  Epiftle,  Chap.  ii.  ver.  19.  ney  went 
cut  from  us,  but  they  were  not  of  us  ;  for  if  they  had  been  of  us  ; 
ihey  would  no  Doubt  have  continued  with  us  :  but  they  went  out, 
that  they  might  be  made  manifeft  that  they  were  not  all  of  us.  They 
might  make  a  Profeflion  of  the  Gofpel,  and  perhaps  give  a  real 
Afient  to  the  Truths  and  Dodrines  of  it  by  the  convincing  In- 
fluence of  Miracles  and  human  Reafon  ;  or  perhaps  they  be- 
came Chriftians  merely  by  the  Force  of  Education,  becaufe  they 
were  taught  this  Religion  from  their  Childhood,  and  profefted 
it  without  Thought ;  but  they  never  had  fuch  a  powerful  Be- 
hef  of  this  Gofpel  of  Chrijl,  as  to  change  their  Hearts,  to  renew 
their  Natures,  to  form  their  Souls  after  the  Image  of  Chrift  into 

S  3  real 


262  A  Rational  Defence  Vol.  I. 

real  Holinefs  ;  and  therefore  like  the  Hearers  that  are  compa- 
red iojiony  Grotind.tht  Seed  did  not  fmk  deep  into  their  Hearts, 
tho'  they  might  receive  the  Word  at  firft  with  Joy  •,  but  having 
not  Root  in  themjelves^  they  endure  but  for  a  While^  and  mhen  any 
Temptation  arifes^  they  are  offended^  and  depart  from  the  Faith 
which  they  once  profefled,  Matth.  xiii.  20,  21.  Thus  it  ap- 
pears, that  the  Gofpel  of  Chrift  is  never  worfe  in  itfelf,  nor  does 
deferve  the  lefs  Efteem  in  the  World,  notwithftanding  fuch 
Apoftates  as  thefe,  no  more  than  Seed -Corn  lliould  be  pro- 
nounced naught,  becaufe  it  does  not  bring  forth  a  Harveft  in 
every  Soil. 

I  have  nowfinlfhed  the  third  ^<?»^^///W  of  Difcourfc  which 
I  propofed,  and  have  Ihewn,  whatfoever  Occafions  of  Shame 
might  be  fuppofed  to  arife  either  from  the  Doctrines  of  the  Gof- 
pel, or  the  ProfefTors  of  it,  are  unjuflly  charged  as  Blemiflies  on 
the  Gofpel ;  and  I  have  given  particular  Anfwers  to  both  Sorts 
of  Cavils,  and  defeated  the  Accufations. 

One  Word  of  Advice  to  Chrijlians  fhall  conclude  the  prefent 
Difcourfe  •,  and  that  is  this. 

Since  the  Gofpel  of  Chrijl  gives  no  juft  Occafions  of  Shame, 
you  that  are  Profeffors  of  it  fhould  take  heed  that  you  do  nothing 
to  caft  Shame  on  this  Gofpel.  Don't  mingle  the  Chriftian  Faith 
with  doubtful  Notions  of  your  own.  Don't  defile  your  Chri- 
ftian Converfation  with  finful  Pradlices.  Don't  make  the  lefTer 
Circumftances  and  Appendages  of  your  Religion,  the  Matter 
of  loud  Contefb,  and  a  Party-Strife  ;  for  all  thefe  Things  ex- 
pofe  the  Gofpel  to  Shame,  and  may  juftly  put  its  ProfefTors  to 
the  Blufh,  in  the  Face  of  the  World,  when  they  are  guilty  of 
thefe.  Pradices. 

Let  me  infift  a  little  upon  each  of  thefe. 

I .  BonU  mingle  the  Chrijlian  Faith  with  doubtful  Notions  and 
Fancies  of  your  own.  The  Articles  of  our  Chriftianity,and  the 
neceflary  Truths  of  the  Gofpel,  are  divine  and  glorious  :  Take 
heed  you  don't  bring  in  your  peculiar  Sentiments  and  favourite 
Opinions,  which  have  no  fufficient  Evidence  from  the  Word 
of  God,  and  join  them  in  the  fame  Dignity  with  the  Articles  of 
your  Faith  ;  and  much  lefs  ftiould  you  dare  to  impofe  them 
upon  the  Gonfciences  of  your  Fellow-Chriftians.  The  Gofpel 
itfelf  will  fuffer  by  it,  and  fink  in  the  Efteem  of  the  World, 
when  the  divine  Do6lrines  of  it  are  mingled  with  our  Weak- 
neffes,  anddebafed  by  the  Addition  of  our  doubtful  Sentiments, 

2.  Defile 


Scrm.  XVI.  of  the  Gospel.  263 

2.  Bcjik  not  your  Chrijiian  Conv  cr [ation  with  fm fid  P  rati  ices. 
Indulge  not  a  Conformity  to  this  prelent  evil  World  in  any  of 
the  corrupt  and  unlawful  Cufloms  and  Courfcsof  it.  Mingle- 
not  your  Pra6lice  of  the  lovely  Duties  which  this  Golpcl  en- 
joins, with  lying,  and  llandering,  and  railing  •,  do  not  interline 
your  Lives  with  Religion  and  Sin,  with  Devotion  and  fhamcful 
Lufts.  It  is  a  Gofpel  that  forbids  all  Iniquity,  it  requires  that 
you  mortify  Sin,  and  cleanfe  your  [elves  from  every  Defilement  of 
Fleflj  and  Spirit^  and  that  you  go  on  to  perfetl  Holinefs  in  the 
Fear  of  the  Lord.  2  Cor.  vii.  i.  The  very  Defign  and  End  of 
it  in  God's  eternal  Counfels  and  Contrivance,  is,  that  you  might 
be  holy  and  without  Blame  before  him  in  Love.,  Eph.  i.  4.  If 
you  purfue  this  Advice,  then  fliall  others,  who  behold  you,  con- 
fefs  that  there  is  fomething  divine  inChriftianity,  when  you  thus 
adorn  the  Do6lrine  of  God  your  Saviour.  Thus  you  give  the 
Gofpel  its  due  Honour,  by  believing  all  it  reveals,by  worfliiping 
according  to  the  Methods  of  its  Appointment,  and  by  that  Pu- 
rity of  Converfation  which  it  enjoins. 

3 .  Make  not  the  leJJ'er  Circumjlances  and  Appendages  of  your 
Religion  the  Matter  of  loud  Contefi^  and  a  Party-Strife.  We  are 
called  to  contend  earnefily  for  the  great  and  neceffary  Do6lrines 
of  Faith.,  which  were  once  delivered  to  the  Saints  :  But  we  are 
commanded  alfo  to  receive  thofe  that  are  weak  in  the  Faith.,  with- 
out involving  them  in  doubtful  Difputations  about  Matters  of 
lefs  Moment.  Give  no  Occafion  to  the  Infidel  to  blafpheme 
the  Gofpel  by  your  Fadlions  and  Qiiarrels,  and  the  Rage  of  a 
bitter  and  unfandlified  Zeal.  Oh  that  the  Time  were  come, 
when  the  IFolf  and  the  Lamb  fhall  lie  down  together.,  and  there 
fhall  be  nothing  to  hurt  or  deflroy  in  all  the  holy  Mountain  !  But 
furely,  it  is  very  hard  if  the  Lambs  themfelves,  who  belong  to 
the  Flock  of  Chrift,  cannot  live  without  hurting  and  deftroying 
one  another  •,  that  Chrifiians  cannot  live  without  expofing  their 
divine  and  heavenly  Religion  to  the  Blafphemies  of  finful  Men. 
Happy  were  the  Chriftian  World,  if  we  could  all  behave  our- 
felves  fo  as  never  to  give  Occafion  to  the  Adverfary  to  reproach 
the  ProfelTors  of  the  Chrijiian  Faith,  nor  throw  Shame  and  Dif- 
honour  upon  the  Gofpel  of  Chrift  !  May  the  bleffed  Spirit  of 
God  teach  us  this  LefTon  effedually,  and  let  it  be  copied  out 
in  our  Lives  daily,  'till  wc  arrive  at  the  Regions  of  perfect  Ho- 
linefs and  Love  !  Amen, 


S  4  SERMON 


264  A  Rational  Defence  Vol.  L 

SERMON     XVII. 

A  Rational  Defence  of  the   Gofpel  :    Or, 
Courage  in  profeiTing  Chriftianity. 


Rom.  i.    16. 
/  am  not  aJJoamed  of  the  Gofpel  of  Chrifl,  for  it  is  the  Power  of 
God  unto  Salvation  to  every  one  that  believeth. 

The  Third  Part. 

THO*  the  PafTion  of  Shame  has  fomething  in  it  that  finks 
our  Nature,  and  enfeebles  our  Spirits,  yet  'tis  a  very  be- 
coming Paflion,  where  Sin  is  the  Objecl  of  it  -,  and  in- 
deed 'twas  wifely  ordained  by  our  Creator  to  be  a  Guardian  to 
thofe  fmall  Remains  of  natural  Virtue  that  abide  in  us  fince  the 
Fall.  We  find  the  firft  young  Sinners  clothed  with  Shame  in 
the  Garden  of  Eden  at  the  Prefence  of  God.  But  the  growing 
Corruption  of  ourNatures,  theSubtilty  of  Satan,  and  the  Temp- 
tations of  this  World,  have  joined  together  to  take  this  Piece  of 
Artillery  out  of  the  Hands  of  Virtue,  and  make  Ufe  of  it  in 
their  Attacks  upon  Religion  and  Goodnefs.  We  ought  to  be 
afhamcd  indeed  of  nothing  but  our  Sin^  our  Folly^  and  our 
Wretchednefs  •,  but  we  have  been  too  ready  to  be  afhamed,  even 
of  the  Grace  of  God^  and  the  Methods  of  our  Recovery  from 
Folly,  Wretchednefs,  and  Sin.  The  Gofpel  itfelf,  the  glorious 
Gofpel^  has  been  made  a  Matter  of  Reproach  among  Men,  and 
its  Profeffors  have  been  fometimes  tempted  to  he  afhamed  of  it. 

The  BlefTcd  Apoflle  in  my  Text  had  gained  a  Vidlocy  over 
this  Temptation,  ^ox  he  was  not  afhamed  of  the  Gofpel  of  Chrifl. 
Whatfoever  there  might  be  contained  in  the  Doctrines  of  this 
Gofpel,  or  whatfoever  might  be  found  among  the  Profeffors  of 
it,  from  which  Infidels  or  Unbelievers  might  take  Occafion  to 
throw  Shame  and  Scandal  upon  it  ;  yet  I  have  fhewn  in  the 
two  foregoing  Difcourfes,  that  all  this  is  unjuflly  charged  on 
the  Gofpel,  and  have  given  particular  Anfwers  to  both  Sorts 
of  Cavils. 

I  go  on  now  to  the  laft  Propofal^  which  is  to  explain  the  Force 
of  the  Apoflle' s  Argument  againfl  Shame  in  profefling  and  preach- 
ing 


Scrm.  XVII.  of  the  Gospel.  265 

ing  this  Gofpeh  ^ind  to  make  it  appear,  tliat  x.\\t  Words  of  my 
Text  contain  a  f^eneral  and  mod  extenfive  Guard,  or  Defence, 
againlt  all  pollible  Occafions  of  Shame  in  the  ProfcfTion  of 
Chrillianity  ;  and  that  is,  That  the  Gofpel  ofG:friJlis  the  Power 
of  God  for  the  Salvation  of  all  that  bclie've. 

Now  this  is  an  Argument  which  you,  who  believe  in  Chrifl:, 
may  all  afliime  to  yourfelves  as  well  as  the  Apoftle  :  You  can- 
not preach  this  Gofpel  fo  well  as  he,  nor  explain  the  Rcafons 
of  your  Faith  to  others,  and  eftablifh  it  upon  fo  folid  and  un- 
fliaken  P'oundations  of  Argument,  as  Paul  could  do  •,  but  e- 
very  Chriftian,  that  has  embraced  the  Faith,  and  felt  the  Power 
of  this  Gofpel  for  his  own  Salvation,  may  give  this  Reafon  for 
his  Profefllon  of  it,  and  may  fupport  his  Courage  in  Oppofition 
to  all  the  fliarpcfl:  Temptations  of  Mockery  and  Reproach. 

When  the  Apoftle  fays,  Uis  the  Power  ofGod^  we  mud  fup- 
pofe  him  to  underftand,  'tis  a  mojl  powerful  Means,  or  effectual 
Infirument  that  God  ufes^  to  fave  Souls^  and  '//V  attended  with 
divine  Power  for  that  End. 

'Tis  more  powerful  than  the  Light  of  Nature  :  for  we  have 
no  juft  Reafon  to  believe,  that  the  mere  Light  of  Nature,  with- 
out fome  Helps  of  divine  Revelation,  or  fome  unwritten  Tra- 
ditions of  it,  ever  faved  any  Souls  at  all  ;  and  if  there  have  been 
any  of  the  Sinners  of  the  Heathen  Nations  made  Partakers  of 
Grace,  I  think  it  is  otherwife  to  be  accounted  for  than  merely 
by  the  poor  Remains  of  the  Light  of  Nature. 

It  is  more  powerful  than  any  Religion  that  Men  or  Angels  could 
invent^  and  more  powerful  too,  than  any  Religion  that  God  him- 
felf  ever  invented^  or  revealed^  and  propofed  to  Men  before  the 
Gofpel  of  Chrift.  His  Revelations  to  the  Patriarchs  were  but 
few  ;  they  were  made  here  and  there  to  a  Houfe  or  two,  or 
to  a  Family  -,  they  were  particular  Favours  that  he  bellowed 
upon  Perfons  called  out  of  Idolatry,  nor  had  they  a  very  long, 
nor  fpreading,  nor  lading  Influence,  except  in  the  Family  of 
Abraham^  Ifaac^  and  7^f^^,  where  they  were  frequently  renewed. 

It  is  more  powerful  than  all  the  Revelations  of  Grace^  which 
God  made  by  Mofes  to  the  Children  of  Ifrael,  and  intermingled 
with  the  Jewifh  Law ;  for  thefe  Difcoveries  reached  but  to  one 
fingle  Nation,  and  wrought  but  feebly  toward  the  Converfion 
of  fmful  Souls  to  God  and  Holinefs,  in  Comparifon  of  what 
the  Gofpel  of  Chrift  has  done. 

Befides,  let  it  be  confidered,  that  all  the  Power  which  ail  the 
former  Difcoveries  of  Grace  to  the  Patriarchs^  or  to  the  Jews. 

had 


266  A  Rational  Defence  Vol.  I. 

had  to  fave  Souls,  was  derived  from  the  Gofpel  of  Chrift^v^Yiich 
is  contained  in  them  in  lower  Meafures,  and  in  a  more  obfcure 
Manner.  Therefore  fince  the  Gofpel  of  Chrijl  now  ftands  forth 
in  open  Light,  and  in  full  Glory,  'tis  moft  eminently  powerful 
to  convert  Sinners,  to  bring  this  Apoftate  World  back  again  to 
God,  and  to  lave  Millions  of  Souls. 

I.  ^Tis  the  7)1  ofi  powerful  Means  of  Salvation  confidered  in   it 
felf^  and  in  its  own  Nature  and  Influence. 

II.  ^Tis  the  moji  powerful  Means^  as  it  is  accompanied  with  the 
Influences  of  the  Holy  Spirit, 

The  firfl:  of  thefe  may  be  called  a  moral  perfwajive Influence  ; 
the  lad  \s  fuper natural  and  fiver eign.  Let  us  meditate  on  each 
of  thefe  diliinftly. 

I.  It  is  the  molt  powerful  Means,  ;/  we  confider  the  Gofpel 
in  itfelf^  and  its  own  Nature,  Not  that  the  mere  Word  of  the 
Gofpel,  reaching  the  Ears  of  Men,  is  fufficient  to  change  the 
Heart,  and  to  lave  the  Soul,  without  divine  Influences  :  For 
'tis  faid  to  be  the  Power  of  God  to  Salvation  \  i.  e.  it  is  that 
Doctrine  whereby  God  exerts  his  divine  Power  to  fave  finful 
Man.  But  ftill  it  mull  be  granted,  that  the  Do6trine  itfelf  in 
its  own  Nature  has  a  very  great  and  evident  Tendency  to  this 
glorious  End,  as  it  is  the  noblefb,  the  richeft,  and  the  brightefl 
Difcovery  of  Grace  that  ever  was  made  to  Man. 

If  we  confider  it  in  its  own  Nature^  it  has  the  greatefl  moral 
Power ^  ox  perfwajive  Influence^  toward  the  Salvation  of  periflnng 
Sinners.  This  is  eafily  proved  by  explaining  what  this  Salva- 
tion means. 

Salvation  includes  in  it  a  Freedom  from  the  Guilt  and  Pun- 
ifiiment  of  Sin,  together  with  a  Right  and  Title  to  Heaven  •, 
it  implies  alfo  a  Freedom  from  the  Power  of  Sin,  and  thereby  a 
Preparation  for  Heaven,  and  a  final  PofTefTion  of  it.  Underxach 
of  thefe  Confiderations  it  will  appear  with  greatEvidence,  that 
thcGofpel  of  our  Lord  Jefus  Chrijl  is  the  Power  ofGodtoSalvation. 

I  ft,  'Tis  the  mofl  powerful  Means  tofet  Sinners  free  from  the 
Guilt  andPunifhrnent  ofSin^and  to  relieve  a  diftreffed  Confcience 
under  the  Senfe  of  divine  Anger:  It  gives  the  moft  effectual 
Security  to  a  Believer  againft  the  Terrors  of  Hell  and  eternal 
Death  ;  for  it  not  only  declares,  that  there  is  Forgivenefs  with 
God,  but  it  flievvs  us  the  Foundation  upon  which  this  Forgive- 
nefs ftands,  nam.ely,  the  Satisfaflion  made  to  the  oftended  Jui- 
iice  of  God  by  the  Death  and  Sacrifice  of  Jefus  Chrijl ^  his  Son. 

Sup. 


Scrm.  XVII.  of  the  Gospj-i..  2G7 

Suppolc,  'cwtTC  pofl'ibk-  for  a  Philofophcr,  or  wile  Man,  to 
prove  thatGoJ  would  forgive  the  Sins  ot  the  Penitent, yet  there's 
nothing  but  the  Gofpel  that  can  fet  the  Confcience  at  fueh  joy- 
ful Eafe  from  theTcrror  of  Guilt,  and  releafe  theSoul  from  the 
Chains  wherewith  it  was  held  :  ''  i'or  now,  fays  the  Believer,  I 
"  not  only  hear  it  proved  by  divine  Teftimony,  tliat  there  is 
"  Pardon  of  Sin  to  be  obtained  from  God,  but  I  fee  how  God 
*'  may  do  it  with  Honour  :  I  behold  the  Atonement  that  is 
"  made  by  Chrift  Jefus^  his  own  Son  :  The  Atonement  is  equal 
*'  to  the  Offence  :  He  can  juftify  me,  though  I  am  a  Sinner, 
"  upon  the  Account  of  this  perfedl  Righteoufnefs,  and  lie  can 
•'  do  it  with  Glory  to  all  his  terrible  Perfedlions  ;  therefore  I 
"  may  venture  my  Aflent  to  this  Do6lrinc,  and  I  may  reft  my 
"  Soul  upon  it. 

2dly,  The  Gofpel  is  a  powerful  Means  alfo  to  raife  undefcr- 
vifig  Sinners  to  a  Hope  of  Heaven  and  eternal  Life.  It  fhews  us 
what  Heaven  is,  by  the  Difcoveries  of  one  that  has  been  there, 
even  the  Son  of  God  himfelf.  Life  and  Immortality  are  broughf 
to  Light  by  this  Gofpel.,  which  lay  hid  under  much  Darknefs  be- 
fore, 2  T/w.  i.  10.  It  teaches  us  alfo,  how  the  Happinefs  of 
Heaven  is  procured  for  us,  even  by  the  Obedience  and  BJood  of 
the  Son  of  God^  and  therefore,fome  think, Heaven  is  called  the 
purchafedPoffeffion  \nEph\,i^.\i  afTures  us,that  thisBlelTedState  of 
theEnjoyment  of  God  in  unchangeablePeace,  and  in  theCompa- 
ny  of  BlefledSpirits,waits  for  everyBeliever,  when  he  isdi.ilodged 
from  this  Flelh,and  when  theHabitation  oftheBody  is  no  longer 
fit  to  retain  the  Spirit :  And  it  reveals  alfo  the  final  Heaven  of 
the  Saints,  when  the  Body  fhall  be  raifed  into  Immortality. 
*•'  Without  this  Gofpel,  fays  the  Soul.,  I  could  have  no  juft 
*'  Ground  to  hope  for  Heaven  •,  for  all  my  beft  RighteoufnelTes 
"  are  imperfed:,  my  faireft  A6ls  of  Holinefs  have  many  Defedls 
*'  in  them  ;  but  I  behold  the  perfe6l  Righteoufnefs  of  my 
*'  Saviour  that  has  procured  it.  A  Life  of  Holinefs  without 
**  Defe6l,  and  a  moft  fubmilTive  Obedience  to  a  painful  and 
**  fhameful  Death,  has  been  the  Price  and  Purchafe  of  it. 

;3dly,  This  Gofpel  is  a  moft  powerful  Means  to  fuhdue  Sin  in 
the  Soul,  to  mortify  corrupt  Nature^  to  infpire  us  with  Virtue.,  to 
wean  our  Hearts  from  Vice,  Senfuality  and  Trifles,  and  from 
all  theinfufHcient  Pretences  to  Bleflednefs  that  the  World  can 
flatter  us  with. 

The  Gofpel  of  Chrift,  both  in  his  own  perfonal  Kiiniflry  of 
it,  and  in  the  Writings  of  his  Apoftles,  fe(s  before  us  the  moft 

divine 


268  A  Rational  Defence  Vol.  I. 

divine  Scheme  of  Morality^  Piety  and  Virtue^  that  ever  the  World 
knew.  The  facred  Dictates  of  Probity  and  Goodnefs  toward 
M(?;7,as  well  as  the  venerable  Rules  of  Piety  toward  God.,  which 
are  fcattered  up  and  down  in  an  imperfedl  and  obfcure  Manner 
among  the  Philofophers,  and  fhine  hke  a  Star  here  and  there 
in  the  midnight  Darknefs  of  Heathenifm  ;  thefe  arc  all  colle6t- 
cd  and  refined  in  the  Gofpel  of  Chrift,  and  fill  the  Chriftian 
World  with  a  pure  and  univerfal  Light  like  the  Sun  unclouded 
in  a  Meridian  Sky  :  We  know  our  Duty  infinitely  better  from 
the  Inftruclions  of  Chrid  and  St.  Paul^  than  all  the  Platos.,  and 
the  Plutarchs^  all  the  Zenos  and  thtAntonines  of  Greece  ovRome^ 
could  ever  teach  us. 

The  mod  divine  Rules  of  the  Gofpel  are  attended  alfo  with 
the  nobleft  Motives  to  love  Virtue,  and  to  hate  all  Vice  ;  for 
never  was  the  Evil  of  Sin  fo  difplayed  to  the  Eyes  and  Senfes,of 
Men,  as  by  the  Crofs  and  Gofpel  of  our  Lord  Jefus  Chrifl  :  Ne- 
ver did  Sin  appear  fo  hateful,  fo  abominable,  fo  jufbly  the  Ob- 
je6l  of  divine  and  human  Hatred,  as  when  it  appeared  prefTing 
the  Soul  of  the  Holy  One  of  God  into  Agonies  and  fharp  An- 
guifh.  A  Believer,  who  has  feen  the  Evil  of  Sin,  as  revealed 
in  this  Gofpel,  will  hate  it,  and  will  be  led  powerfully  to  a 
Conqueli  over  it. 

Befides,  the  Terrors  of  Hell  are  revealed  to  us  among  the 
Do6lrines  of  Chriftianity,  as  the  jufb  Punifhment  of  Sin,  and 
that  in  fuch  a  Manner  as  no  other  Religion  pretends  to  :  For 
as  the  Doors  of  Heaven  are  opened  by  our  Lord  Jefus  Chrifl^ 
both  by  his  Miniftry  on  Earth,  and  by  his  Afcent  into  Heaven, 
and  by  the  farther  Difcoveries  which  his  Apodles  have  made 
of  the  future  unfeen  happy  World,  fo  the  Doors  of  Hell  are 
opened  too.  Our  Lord  Jefus  himfelf  preached  Hell  and  Ter- 
ror to  Sinners  with  a  facred  Vehemence,  and  fet  cverlailing  Fire 
in  a  clearer  and  more  dreadful  Light  than  ever  had  been  done 
by  all  the  Philofophers  in  the  World.  The  Soul  of  every  Saint 
has  been  in  fome  Meafure  a  Witnefs  of  this  Truth,  when  it 
lay  under  the  Work  of  divine  Convidion. 

And  not  only  the  horrid  Nature  and  Evil  of  Sin,  and  the 
dreadful  Confequences  of  it,  are  powerfijl  Motives  to  make  us 
fland  afar  off,  and  fear  it  -,  but  "  xht  fweet  and  conflraining  In- 
*'  fiuence  of  the  Love  of  Chrifl  does  mofl:  efFc6lually  incline  me 
"  ( iaith  the  Believer )  to  hate  every  Sin,  and  to  follow  after 
"  univerfal  Holinefs  :  Shall  I  build  up  again  the  Things  which 
'■'  my  Saviour  died  to  deflroy  ?  This  would  be  to  make   him 

fufFer 


Serm.  XVII.  of  the  Gospel.  269 

"  fuffcr  Agonies  in  vain,  and  run  counter  to  all  the  DcfiRns 
*'  of  his  bleeding  Love,  and  the  voluntary  Sacrifice  of  his 

''  Soul. 

**  I  have  alio  the  glorious  and  perfect  Example  cf  my  BicJ)ed 
*«  Lord:  Never  did  Virtue  and  Religion  ihine  lb  bri^hr,and 
''  look  fo  amiable  as  in  his  Life,  and  he  has  fet  it  before  me 
»^  as  my  Pattern  :  I  feel  the  attra61ive  and  divine  Pnver 
<'  of  it:  Where  my  Lord  leads,  1  muft  follow ;  for  I  would 
"  fain  be  like  him. 

<MIe  draws  me  by  his  Example,  and  he  draws  me  too  by 
"  his  heavenly  Promifes.  Me  fpru-ads  the  Glories  and  the  Joys 
<^  of  Heaven  before  me,  to  allure  my  Hope;  I  fee  ihofe  fa- 
*'  cred  Glories,  I  long  after  the  FoffelTion  of  thefe  unfading 
'^  Joys,  and  1  mufb  and  will  keep  the  Path  that  leads  to 
'^  Paradife,  that  ivhere  my  Lord  is,  I  may  be  afo. 

^'  The  Rules  and  Precepts  of  Holinefs,  which  mv  L'^rd  iias 
"  taught  me,  are  more  pure,  more  clean,  more  perfedl,  more 
^'  Divine  and  Godlike,  than,  ever  any  otJier  Scheine  of  Rules 
<^  and  Duties  was;  and  the  Joyful  and  dreadful  Miyr/^^j  ^i^;^;2 
"  me  to  prefs  after  this  Holineis  are  infinitely  beyond  all  the 
"  Motives,  that  any  other  Dodtrme  or  Religion  has  propo- 
*'  fed.  Blefled  be  God  that  I  ever  learnt  thefe  holy  Rules, 
^'  that  I  ever  felt  the  Power  of  thefe  divine  Motives^  and 
<^  am  become  a  Lover  of  Plolinefs. 

4thly,  Thus  the  Gofpel  prepares  the  Saint  for  Heaven,  and 
fits  every  Power  of  his  Soul  for  the  Bufinef:  andBleJ]ednefs  of  thofe 
happy  Regions.  "  Once,  fays  he,  1  had  no  Delight  in  fpiri- 
^'  tual  Things  ;  I  had  no  Relifli  of  fpiritual  Pleafures,  but 
'^  now  I  tafte  them  with  Delight,  and  1  rejoice  in  the  Hopes 
"  of  a  fweeter  and  more  complete  1  aile  of  them  on  High. 
"  Once  I  had  no  Love  to  God;  'tis  true,  I  feared  him  as  fome 
*^  unknown  and  extraordinary  Terror;  but  I  had  no  Delight  in 
^'  him,  no  Defire  after  him.  Now  he  is  the  Object  of  my 
'^  warmeft  Love,  and  of  my  fweetefl  Meditations.  Heaven 
*<  itfelf,  as  it  is  defcribed  in  the  Word  of  God,  was  not  plea- 
*'  fant  to  me.  What  !  The  everlafting  Continuance  of  a 
*^  Sabbath'^  Perpetual Enployments  of  Worihip  and  Service 
*'  to  be  done  for  God  everlaftingly  ?  Thefe  are  Things  than 
'*  were  not  agreeable  to  carnal  Nature ;  but  by  the  Influence 
<'  of  this  Gofpel  of  Chriji  my  Heart  is  new- moulded,  and  I 
<*  delight  in  the  Forethoughts  of  fuch  a  Heaven  as  theGof- 
"  pel  defcribes."  Such  Infbances  as  thefe  of  the  fweet  Ef- 
ficacy of  the  Gofpel  upon  the  Soul  of  Man,  turning  it  into  a 

divine 


270  A  Rauonal  Defence  Vol.  I. 

divine  Temper,  and  fitting  it  for  the  Enjoyment  of  God,  are 
fo  many  'Proofs  of  the  Po-iDer  of  this  Gofpel  unto  Salvation,  and 
fo  many  Grounds  and  Reafons  why  the  Believer  cannot  be 
afliamed  of  it. 

But  I  muft  add  in  the  5th  Place/Tis  the  Gofpel  of  Chriffc 
that  brings  Bdie'Dcrs  to  the  final  PoJJeJJion  of  Heaven,  Then, 
and  not  till  then,  is  the  Salvation  perfe61.  'I'is  the  Gofpel 
that  has  given  us  an  unchangeable  Promifeof  Heaven,  when 
our  State  of  I'rial  is  ended  here  on  Earth,  andChriftis  bound 
to  fulfil  ir.  The  Crofpel  afTures  us,  that  when  we  are  abfent 
from  the  Body,  we  (liall  he  prefent  with  the  Lord.  When  we 
fee  the  Heavens  open  at  the  Death  of  Stephen  the  firft  Martyr, 
and  J'efus  Chrifc  {landing  there  to  receive  his  departing  Spi- 
rit; we  believe  that  the  fame  Jefus  will  fulfil  the  fame  kind 
Office  to  us  alfo,  and  receive  our  Spirits,  if  we  have  been 
found  faithful  to  the  Death. 

The  fame  Gofpel  alfo  gives  us  a  more  diftant  Hope  and 
glorious  Afllirance  of  the  Refurre^ion  of  our  Bodies  from  the 
Prifon  of  the  Grave.  When  we  behold  the  Body  of  our 
BlefiTed  Saviour  rifing  from  the  Tomb,  and  afcending  to  Glory, 
and  when  we  are  told  that  his  Refurre6lion  is  a  Pledge  and 
Pattern  of  ours;  then  with  a  joyful  Expectation  we  wait  for 
the  fame  Bleflednefs.  The  Gofpel  lays  an  Obligation  upon 
Chrid  himfelf  to  raife  his  Saints  from  the  Dead;  for  he  him- 
feif  tells  us,  that  'tis  the  Will  of  his  P'ather,  that  every  one 
which  feeth  the  Son,  and  believeth  on  him,  fhould  have  everlafting 
Life,  and  I  will  raife  him  up  at  the  laft  Day,  John  vi.  40. 

Hence  it  comes  to  pafs,  that  the  Believer  triumphs  over 
Death  under  the  Influence  of  thefe  Hopes.  '^  Now,  faith 
'•^  the  Saint, I  can  venture  to  die;  for  my  Spirit  (hall  be  re- 
'^  ceived  to  dwell  with  my  Saviour  among  the  Spirits  of  the 
"  Jufi  that  are  made  perfect.  Thefe  feeble  and  withering 
*'  Limbs  of  mine  lean  chearfully  commit  them  to  Dufl;  and 
'•  the  Grave;  for  the  great  Trumpet  mufl  found,  the  Dead 
"  mufb  arife,  my  Redeemer  Vv^ll  call  my  Flefli  from  its  dark 
'^  Prifon  ;  I  fiiall  arife  to  meet  the  Lord  in  the  Air,  and  dwell 
''  with  him  for  ever  in  unknown  Worlds  of  Blefl¥dnefs, 

Thus  I  have  fliewn  you  the  firfl  Thing  I  propofed,  (  viz.  ) 
Hovj  the  Gofpel  in  its  own  Nature  has  a  very  proper  and  pozverful 
Tendency  in  a  moral  or  perfuafive  Way  towards  the  Salvation  of 
the  Soul^  as  it  infures  pardoning  Grace  and  final  Bleffednejs  to 
Believers. 


Scnn.  X\'JI.  of  the  Gospel.  -^i 

If.  I  come  now  to  flicw  hoiM  the  Go/pel  is  made  powerful  to 
the  Salvation  of  Sinners  by  the  accompanying  InJIuence  of  the  Spi- 
rit of  GW,  and  this  is  fupernatural  and  fovcrcign.  U  I  Ihould 
run  over  all  tlie  Particulars  1  have  jull  before  mentioned,  I 
might  make  it  appear  in  each  of  them,  how  the  Spirit  of  God 
by  tlie  Word  of  his  Gofpel  works  this  Salvation. 

It  is  this  BkJJed  Spirit  that  awakens  the  Jtupid  and  thoughtlefs 
Sinner  to  a  Scnfe  of  his  Guilt  and  Danger.  *'J'is  he  thews 
him  the  Evil  of  Sin,  and  makes  him  groan  after  Deliverance, 
and  cry  out,  What  /hall  I  do  to  be  faved?  And  it  is  the  Spirit 
that  reveals  and  difcovers  Chrill  Jefus  to  him  as  the  only  and  all- 
fufficient  Saviour:  'Tis  He  who  fliews  the  convinced  S.nner, 
that  there  is  Righteoufnefs  and  Grace  to  be  found  in  Chrifl, 
to  anfwer  all  his  prefenc  Complaints  and  Neceflities.  The 
Word  of  the  Gofpel  fays  thefe  Things  indeed,  but  'tis  like  a 
Dead  Letter,  u\\  the  Living  Spirit  fpeaks  them  over  again,  and, 
as  it  were,  con ftrains  us  tohear  the  Voice  of  Encouragement 
and  Hope.  'Tis  he  reprefents  the  Death  and  Sufierings  of 
the  Son  of  God,  as  an  effedlual  Atonement  for  Sin^  and  makes 
the  Soul  believe  it,  and  teaches  us  how  to  lay  hold  on  this 
Hope,  to  fly  to  this  Refuge,  to  receive  this  Atonement :  'Tis 
the  Spirit  of  God  that  foftens  the  hardeft  Heart,  and  melts  ic 
into  godly  Sorrow :  'Tis  he  makes  us  willing  to  accept  oi' Jefus 
as  a  Prince  and  a  Saviour,  to  renew  our  finful  Natures,  to 
refine  our  Hearts, and  thereby  to  refcum  our  Lives:  'Tis  he 
that  takes  the  Blood  of  Chrifiy  and  applies  it  to  a  diftrefTed 
Confcience  under  the  Guilt  of  Sin,  and  thus  gives  the  dif- 
quietedSoulReffc  and  Peace :  He  takes  of  the  Thinp^s  of  Chrifiy 
and  poews  them  unto  us  in  all  their  Glory  and  Sufficiency  for 
our  Salvation,  and  thereby  juftly  obtains  the  Name  of  tlie 
Paracletey  that  is,  an  Advocate  for  Chrifty  and  a  Comforter  to 
us,  john  xiv.  26.  and  xv.  26.  and  xvi.  14,  15.  He  compofes 
the  Ruffles  of  the  didurbed  Mind,  and  fpeaks  all  the  Waves 
of  the  Soul  into  a  Claim  :  He  makes  all  within  us  peaceful 
and  eafy,  under  the  Aipprehenfions  of  divine  Forgivenefs 
through  the  Merit  of  Chrift, 

'Tis  only  the  Spirit  of  God  that  can  make  the  Difcoveries  of 
Heaven  fn  the  Gofpel  effe^ual  to  awaken  our  Hope,  and  to  raife  a 
'Joy:  He  (hews  us  how  'tis  purchafed  by  the  B|ood  of  Chrifl:, 
and  that  'tis  made  fure  to  all  thofe  that  believe  ;  He  ftamps 
his  own  holy  Image  upon  us,  and  feals  us  up  for  the  Inhe- 
ritance of  Heaven,  Ephef.  i.  13.  When  ye  heard  the  Word  of 
Truth,  the  Gofpel  of  your  Salvation^  and  believed  it,  ye  were  then 

feakd 


272  A  Rational  Defence  Vol.  L 

feakd  with  the  Holy  Spirit  of  Promifey  which  is  the  Earnejl  of  our 
Inheritance.  The  Spirit  is  fenc  inco  our  Hearts  as  a  Spirit  of 
yJuoption,  whereby  we  call  God  Father^  Gal.  iv.  6.  And  he  changes 
us  from  Children  of  Wraih  into  the  Sons  and  Daughters  of 
the  Living  God,*  and  he  himfeif  dwelling  in  us  is  a  Pledge 
and  E.irncjt  of  that  Inheritance ,  which  is  referred  for  us  amontf 
the  Saints  in  Light. 

'Tis  the  iame  Blejfed  Spirit  that  makes  the  Gofpel  of  Chrifl 
powerful  to  mortify  Sin  in  us;  for  tho'  the  Words  of  the  Gof- 
pel forbid  all  Iniquicy,  and  require  us  to  renounce  the  Luds 
of  the  Flelh  and  the  Vanities  of  the  World,  if  we  belong  to 
Chrifl:  Yet  'tis  by  the  Spirit  of  God  alone  that  we  are  enabled 
to  mortify  the  Deeds  of  the  Body^  that  we  may  obtain  eternal 
Life:  "Lis  he  that  makes  the  Commands  of  Chrifl: come  with 
divine  Power  and  Authority  upon  the  Soul,  and  gives  the  Mo- 
tives of  the  Gofpel  Power  to  perfuade  us:  'Tis  he  that  re- 
news our  Afiedions,  makes  us  hate  Sin,  and  love  God  fu- 
premely,  and  caufes  us  to  delight  in  the  fpiritual  Pleafures 
of  a  future,  unfeen  World,  which  before  we  treated  with 
Contempt,  or  Difregard ;  'Tis  by  the  San&ification  of  the  Spi- 
rit, and  the  Belief  of  the  Truth,  that  we  are  prepared  for  the 
heavenly  Glory  whereiinto  we  are  called  by  the  Gofpel,  2  Theff. 
ii.  13.  And  fince  the  Spirit  of  God  is  promifed  to  dwell  in  us 
for  ever,  John  xiv.  16,  17.  we  have  good  Reafon  to  believe 
he  will  be  our  eternal  San6lifier  in  Heaven,  and  our  eternal 
Comforter. 

There  is  fuch  a  Thing  as  the  Influence  of  the  Spirit  of 
God  attending  the  Gofpel  of  Chriji.  I'he  Apoflle  argues 
thus  with  the  Galatian  Chriflrians,  Received  ye  the  Spirit  by  the 
fVorks  of  the  Law,  or  by  the  Hearing  of  Faith  ?  Gal  lii.  2.  And 
'tis  the  great  Promife  of  the  Gofpel,  or  the  new  ^  o  jnanc, 
that  God  would  fend  his  Spirit  to  make  it  powerful  for  the 
blefled  Ends  for  which  he  has  defigned  it,  Ezek.  xxxvi.  25, 
26,  27.    ^oel  u.  28.     Zech.  xii.  10.    Ifa.  xliv.  3. 

In  theprimitive  Days  of  Chrin:ianity,and  the  Age  of  Mi- 
racles, the  Holy  Spirit  attended  the  preaching  of  the  Gof- 
pel with  his  extraordinary  Gifts  of  Tongues,  of  Healing.,  of 
prophecy,  as  well  as  with  C  le  Crraces  of  Conviciion,  and  Sane- 
tificatioh.^nd  Comfort  :  And  theStiddennefs  and  the  Glory  of. 
the  Change  that  was  wrought  on  Sinners,  carried  with  ic  an 
iiluftrioLvs'and  uncontefted  Proof  of  the  Prefence  and  Power 
of  God  and  his  Spirit.  Nor  have  fome  fainter  Refemblances 
of  fucli  glorious  Crrace  been  altogether  wanting  in  later  Ages* 

There 


Serm.  XVir.  of  the  Gospel,  273 

There  have  been  fome  moft  remarkable  Inftances  of  great  Sin- 
ners converted  at  once  by  the  Go/pel  of  Cbrijl,  and  the  Dcmofir 
firation  of  the  Spirit. 

But  in  his  more  ufual  and  ordinary  Communications  of  Grace, 
he  works  fo  gently,  upon  our  Natures,  and  in  fo  fvveet  and  con- 
natural a  Way,  as  not  to  diftinguifh  his  Agency  in  2.  fenfiblc 
manner  from  the  Motions  of  our  own  Souls  \  for  he  never  dif; 
turbs  our  rational  Powers,  nor  puts  any  Violence  upon  the  na- 
tural P'aculties  \  yet  when  wc  are  changed,  when  we  are  renewed, 
when  Sin  is  mortified,  the  Scripture  tells  us,  that  'tis  the  Spirit 
of  God  has  done  it :  When  our  Souls  are  prepared  for  Heaven 
and  our  corrupted  Natures  fandified  and  fuited  to  the  Things 
that  are  prepared  in  Heaven  for  us,  we  are  afllir'd  by  the  Word 
of  God,  that  the  Holy  Spirit  has  been  the  great  Operator,  and 
has  wrought  this  Change  in  us. 

Thus  I  have  made  it  appear  at  large,  How  the  Gofpel  of 
Chrift  is  the  Power  of  God  to  Salvation.  I  apply  myfelf  imme^ 
diately  to  raife  a  few  Inferences  from  the  Subjecf  I  have  been 
treating  of. 

Inferences. 

I.  Inf.  How  unreafonahle  are  <ill  the  Reproaches  that  are  caft 
upon  this  Gofpel  /  A  Gofpel  that  faves  Mankind  from  Mifery, 
a-nd  from  Sin,  and  Eternal  Death  !  A  Gofpel  that  teaches  Men 
how  to  appear  before  a  Holy  and  Terrible  God  with  Comfort, 
tho'  their  Sins  are  many,  and  their  RighteoufnefTes  are  imper- 
fe<fl !  A  Gofpel  that  gives  the  Hope  of  Pardon  to  Criminals 
and  Rebels,  and  the  Hope  of  Heaven  to  undefervingCreatures  1 
And  all  this  upon  fuch  folid  Grounds  and  Foundations  as  jufli- 
fies  its  higheft  Promifes  and  PropoHils  to  the  Reafon  of  Men  ! 
'Tis  a  Gofpel  that  changes  our  finful  Natures  into  Holinefs, 
and  reforms  ou-r  Hearts  as  well  as  Lives !  A  Gofpel  that,  aided 
by  Divine  Power,  creates  Souls  anew,  and  raifes  dead  Sinners  to 
Life  !  'Tis  a  Gofpel  that  turns  Wolves  into  Lambs,  and  makes 
ravenous  Vultures  as  meek  as  Doves  !  A  Gofpel  that  fo  dif- 
turbs  the  Kingdom  of  Satan,  as  to  take  thoufands  of  Slaves  and 
Captives  out  of  his  Dominions,  to  transfer  them  into  the  glori 
ous  Kingdom  of  Chrift,  and  make  them  chearful  and  wilHng 
Subjedls  !  A  Gofpel  that  fulfils  glorioufly  the  firft  Promife  and 
makes  it  appear,  that  the  Seed  of  the  Woman  hath  broke  the  Ser- 
pent's Head^  and  deftroyed  the  Works  of  the  Devil.  You  have 
never  feen;  you  have  never  known,  you  have  never  learn'd  this 
Gofpel  aright,  if  you  have  not  felt  it  to  be  the  Fower  of  God 

T  unto 


2i74  ^  Rational  Di:i-ENC£  Vol.  I. 

unto  Salvation.  Thofe  that  can  fpeak  Evil  of  this  Gofpel,  it 
may  be  univerfally  faid  concerning  them,  They  fpeak  Evil  of  the 
Things  they  hicjo  7iot  i  for  if  they  had  known  this  Gofpel,  as 
they  ought  to  know  ir^  they  would  have  feen  it  all  over  glori- 
ous a::d  divine  -,  they  would  have  felt  it  to  be  attended  with 
d.vitie  Power  to  their  Salvation^  and  then  they  would  never 
fpeak  Evil  of  it. 

The  Heathen  World  may  be  afliamed  of  their  Dodlrines  and 
their  Religion  ;  the  Heathen  IForfhipers  may  be  afham'd  of 
their  Sacrifices,  their  Superfbitions  and  their  Forms  of  Devotion; 
for  they  have  no  Power  to  fave  their  Souls :  And  many  of  them 
were  indeed  brutifli  and  fhameful.  M:7^c/W^/,the  Founder  of  the 
Turkifj  Rehgion,  may  be  alhamed  oi  his  Alcoran.,  d.  Volume  of 
Fables  and  incredible  Lies  ;  all  his  Followers  may  be  afhamed 
of  their  Prophet,  and  of  the  fenfual  Paradife  that  he  promifes 
them.  The  Jews  under  the  Eye  of  Chrifl:,  and  the  Sun-beams 
of  the  Gofpel,  may  be  afham'd  of  the  vain  Traditions  of  their 
Rabbins^  which  were  never  divine  ;  and  even  of  the  old  Rites 
and  Ceremonies  which  Mofes  gave  them  ;  for  all  thefe  are  now 
but  weak  and  beggarly  Elements  \  the  Spirit  of  God  calls  them 
(o^Gal.  iv.  9.  They  have  now  no  Power  to  fave  Souls, 
fince  God  hath  abolifhed  them  ;  nor  indeed  had  they  ever  any 
Power  but  what  they  borrowed  from  this  Gofpel  of  Chrift, 
which  lay  conceal'd  in  them  :  But  let  none  of  us  that  believe 
ard  profefs  the  Gofpel  of  Chrift,  be  ever  afhamed  of  any  of  the 
Dodtrines,  or  Precepts,  or  Promifes  of  it  •,  for  they  are  all  holy, 
they  are  all  heavenly  ;  all  of  them  have  divine  Power  accom- 
panying them  to  lead  Souls  to  Salvation. 

II.  Inf  Learn  hence  the  true  Method  of  obtaining  ChriflianCou- 
rage  -,  Courage  to  profefs  the  Gofpel  of  Chrift  againft  all  Oppofttion: 
It  is  bj  getting  it  wrought  into  your  Hearts  and  Lives  by  Chri- 
ftian  Experience,2ind  not  by  learning  a  mere  Form  of  Wbrds  in 
a  Road  of  Education  and  Catechifm.  You  mud  feel  it  as  the 
Power  of  God  to  your  Salvation^  or  you  will  never  fuffer  much 
for  it.  Let  it  be  an  ingrafted  tt^ord  able  to  fave  your  Souls.,  Jam. 
i.  21.  and  then  it  will  harden  your  Faces  againft  all  blafphem- 
ing  Adverfaries,and  the  Terrors  of  a  perfecuting  World:  Then 
you  will  be  able  to  render  a  naoft  powerfiil  Reafon  why  you 
are  bold  to  profefs  this  Gofpel,  and  to  anfwer  every  One  that 
ajksyou  a  Reafon  of  the  Hope  that  is  in  you  ;  you  will  be  able 
to  oppofe  thofe  that  fet  themfelves  againft  the  Gofpel  of  Chrift, 
when  you  feel  this  Divine  Spring  of  Courage  within  you. 


i)crm.  XVII.  of  the  Gospel.  2/5 

I  have  encouraged  you  before,  to  acquaint  you^fclvcs  wirfi 
Reafons  and  Arguments  that  may  defend  your  Religion,  and 
fupport  your  Faith  :  But  Hours  of  Temptation  may  come, 
when  all  the  Knowledge  and  learned  Furniture  of  your  Head, 
all  the  Arguments  that  are  treafur'd  up  in  your  Memory,  and 
all  the  Reafoning??  that  your  Invention  can  fupply  you  with,  will 
hardly  be  able  to  keep  your  Faith  and  Hope  firm  and  ftedfafl; 
for  Satan  goes  before  you  in  Skill  and  rational  Argument  •,  and 
tho'  your  Arguments  are  ftrong  and  folid,  yet  he  may  baffle 
you  by  his  hellifh  Sophiftry,  and  thus  cheat  you  of  your  Faith, 
and  your  Hope,  and  your  Heaven,  if  you  have  not  got  this 
Gofpel  wrought  into  your  Hearts  with  Power,  if  you  have  not 
feJt  it  to  be  the  Power  of  God  unto  Salvation. 

Hence  it  comes  to  pafs,  that  in  Times  of  great  Temptation 
and  Perfecution  there  are  many  fall  away,  as  the  Leaves  of  a 
Tree  in  the  Blajls  of  Autumn^  when  but  here  and  there  one  (lands 
and  endures  the  Shock  :  It  is  becaufe  there  are  fo  few  of  the 
Profeflbrs  of  the  Gofpel  have  felt  it  to  be  the  Power  of  God  to 
the  Converfion  of  their  Souls,  and  turning  their  Hearts  to  God 
and  Heaven. 

And  hence  it  comes  to  pafs  alfo,  that  feveral  unlearned  Chri- 
ftians  in  all  Ages,  that  could  not  argue  much  for  the  Faith  in  a 
rational  Way,  yet  could  dare  to  die  for  it,  becaufe  they  had  this 
Argument  wrought  in  their  own  Souls  ;  they  had  felt  a  divine 
Power  going  along  with  it  to  change  their  Natures,  to  make 
them  new  Creatures,  to  give  them  the  Hope  of  Heaven,  and 
a  Preparation  for  it. 

III.  Inf.  From  what  you  have  heard  of  this  Subjedl,  learn 
the  wide  Extent  of  this  Argument  for  the  Defence  of  the  Gofpel 
of  Chrijl,  and  the  invaluable  Worth  of  it  to  every  Chrijlian  (viz  ) 
that  the  Gofpel  is  the  Power  of  God  to  your  Salvation. 

It  is  an  Argument  of  wide  Extent  :  for  it  belongs  to  every 
Chrifbian,  to  the  Wife  and  to  the  Unwife,  to  the  Weak  and  the 
Strong  ;  there  is  no  fincere  Chriftian,  no  true  Believer  in  Chrijl^ 
but  hath  got  the  Foundation  of  this  Argument  wrought  within 
him  :  He  knows  this  Gofpel  is  Divine,  and  he  fliould  not  Ic 
aOiamed  to  believe  and  profefs  it  ♦,  for  he  hath  felt  it  fupport 
his  Soul  under  a  Senfe  of  Guilt,  and  give  him  folid  Hope  of 
pardoning  Grace  :  He  hath  found  it  change  his  finful  Nature^ 
foften  his  Heart  into  Repentance,  and  turn  him  from  a  Sinner 
into  a  Saint ;  it  hath  laid  the  Foundation  of  Eternal  Life 
within  him« 

T  2        '  And 


276  A  Rational  Defence  Vol.  I. 

And  as  it  is  an  Argument  that  belongs  to  every  true  Chri- 
ftian  ;  fo  it  anfwers  every  Ohje^ion  that  an  Infidel  can  bring  againfi 
'the  Gofpel^  either  from  the  Bo5irines^  or  from  the  Profejfors  of 
it  :  And  methinks,  I  would  fain  have  you  all  furniffied  with 
this  glorious  Argument,  and  learn  to  manage  it  for  the  Defence 
of  your  PVith. 

Do  they  tell  you  that  the  Doflrines  of  the  Gofpel  contain 
Myftcries  in  them,  and  Things  that  are  unfearchahle  ?  Do  they 
endeavour  to  put  you  out  of  Countenance  by  ridiculing  the 
Truths  of  Chriftianity,  as  being  contrary  to  the  common  Opinions 
and  Reafonings  of  Men  ?  Do  they  reproach  them  2.%foolifh  and 
Unreafonahle^  and  do  they  endeavour  to  perfuade  you  that  they 
are  doi  fujficiently  attefted^  and  there  is  not  Ground  enough  to 
give  Credit  to  them  ?  Tho'  there  have  been  particular  Anfwers 
given  to  each  of  thefe  Cavils  in  the  firft  Difcourfe,  yet  you  may 
give  thi-s  general  and  fhort  Reply  to  all  of  them,  and  fay,  "  I 
*'  am  fure  they  are  not  contrary  to  Reafon  \  for  they  are  di- 
*'  vine.  They  are  not  incredible,  nor  do  they  want  fufficient 
*'  Evidence  -,  for  God  himfelf  by  his  own  Spirit  has  borne  wit- 
"  nefs  to  them  in  my  Heart :  He  has  wrought  an  Almighty 
*'  Work  there  by  the  Means  of  this  Gofpel  ;  He  has  created 
*'  me  anew  unto  Faith,  and  Hope,  andHolinefs :  He  has  turn- 
*'  ed  my  Heart  from  Earth  to  Heaven,  and  fubdued  the  finful 
'*  Inclinations  of  my  Nature  by  the  Precepts,  by  thePromifes, 
"  by  the  glorious  Difcoveries  of  this  Gofpel  :  He  has  made 
"  ufe  of  it  to  fave  my  Soul  ;  and  I  carry  about  me  an  uncon- 
"  trolable  Proof  that  it  came  from  Heaven."  Now  tho*  thig 
fort  of  Argument  may  have  but  little  Force  in  it  fometimes  for 
the  Convidlion  of  the  Infidel  \  yet  it  is  of  fufficient  Force  to 
eftablilh  the  Believer. 

But  I  proceed.  Do  they  fill  your  Ears  with  the  7nenn  and 
contemptible  Character  of  the  Profeffors  of  this  Gofpel .?  Do  they 
charge  many  of  them  with  vicious  Praclices  ?  Do  they 
tell  you  of  their  different  Opinions^  their  Contefls  and  their  par- 
rels ?  And  do  they  difcourage  you  by  pointing  to  the  yf/)^7?^/^j 
that  have  forfaken  your  Faith  ?  You  may  defend  yourfelf  and 
your  ProfelTion  againft  all  thefe  Objedions  by  the  fame  Gene- 
ral Argument  thus :  "  Are  the  Profeffors  of  it  fome  of  the  mean 
**  and  bafe  Things  of  this  World  ?  But  they  are  Saints,  and  this 
*'^  Gofpel  has  made  them  fo  ;  they  are  the  Sons  and  Daughters 
"  of  the  moft  High  God  by  Faith  in  this  Gofpel  •,  and  I  will 
*'  not  be  alhamed  to  reckon  my  felf  of  their  Society,  and  to 

"  number 


Serm.  XVII.  of  the  Gospi-l.  277 

"  number  myrdfamongfL  them.  Are  tlicrc  many  that  arc  caH- 
"  ed  Chriilians,  whole  Lives  are  vicious  ?  Surely,  t!u'y  never 
"  knew  this  Gofpel  in  Truth  •,  they  are  but  {\\\'.\  Profcflbrsof 
"  it.  There  are  Thoufanch  that  can  bear  this  Witncis  to  the 
*•'  Gofpel,  that  it  haschangM  their  Hearts,  it  has  renewed  their 
*'  Natures  -,  it  has  made  them  hate  every  Vice,  and  their  Lives 
"  fhine  amongll  Men,  ^/^r/^//j  in Uolinefs ^zw^X  refeml^lingGod 
"  himfelf.  Are  the  Sentiments  of  fomc  of  them  different  from 
"  others  P  'Tis  chiefly  in  Points  of  lefler  Importance-,  but  the 
"  fubftantial  Truths  of  it,  which  are  the  Power  of  God  to  Sal- 
'"  vation^arc  profefs'd  and  acknowledg'd  by  us  alh  And  tho' 
"  a  Thoufand  Hiouki  forfake  this  Gofpel^  and  become  Apoflates^ 
"  yet  I  can  never  part  with  it,  while  I  feel  the  B'clfcd  Effe6ls 
*'  of  it  abiding  upon  my  Heart,  and  I  truft  thro*  the  Grace  of 
"  God  they  fhall  abide  for  ever.*' 

This  leads  me  to  the  laft  Inference. 
IV.  Inf  Whatfirong  Engagements  is  every  true  Chriftian  under 
to  tnaintain  the  Frofeffion  of  this  Gofpel?  Not  only  is  he  laid  un- 
der many  Obliganons  from  the  Commands  of  God,  and  the 
Bonds  of  Duty,  and  Gratitude,  and  Love,  but  he  has  a  conftant 
preiring  Obligation  within  him.     "  How  can  I  be  afhamed  of 
"  my  Hope,  my  Portion,  my  everlafting  All  ?    Shall  I  be  a- 
*'  fhamed  of  that  Gofpel,upon  which  my  Salvation  is  founded, 
"  and  my  bed  and  highell  Intereft,  even  my  Expectations  of 
"  endlefs  Felicity  ?  If  I  let  go  this  Faith,  if  I  lofe  my  Hold  of 
"  this  Gofpel,  I  let  go  m.y  Hold  of  Chrifh,  of  God,  and  his 
"  Love  ;  I  let  go  my  Hold  of  Heaven  and  all  my  Happinefs : 
*'  My  Sins  all  return  upon  me  with  their  unfufferable  Loads  of 
"  Guilt  and  Anguifh  of  Confcience,  if  I  lofe  my  Faith  in  this 
"  Gofpel  ;  for  all  my  Hope  of  Pardon  is  built  on  this  Foun- 
"  dation  :  Heaven  with  all  the  Joys  of  it  vanifh  frommySouI, 
"  if  I  part  with  this  glorious  Gofpel  of  Chriff,  and  Death,  and 
*'  Hell  face  me  with  all  their  Terrors." 

There  is  an  awful  and  folemn  Motive  deriv'd  from  the  great 
Judgment-Day  to  maintain  the  Profeflion  of  this  glorious  Gof- 
pel ;  for  ourLord  himfelf  has  pronounc'd  this  Tiireatning, and 
he  will  fulfil  it,  Whofoever  fhall  he  afhamed  of  me  and  of  my 
Words  amongfi  afinful  Generation  of  Men,  /  will  alfo  he  afhamed 
of  him  hefore  my  Father  and  his  Holy  Jngels.  But  this  Text 
(hall  be  the  Subjed  of  fome  future  Difcourles. 


SERMON 


2 78  Faith  the  Way  Vol.  I. 


SERMON     XVIII. 

Faith  the  Way  to  Salvation. 

Rom.  i.   16. 

^he  Gofpel  of  Cbriji, — //  is  the  Power  of  God  unto  Salva- 
tion to  every  one  that  believeth^  to  the  Jew  Jirjl^  and  alfo  to 
the  Greek. 

SALVATION  is  a  frequent  and  familiar  Word  in  the 
Mouth  of  all  who  call  themfelves  Chriftians.  It  is  a  fort 
of  Affeveration  or  Oath  among  the  loofer  and  meaner  part 
of  Mankind  •,  As  I  hope  to  be  fav  d.  But  little  do  they  know 
what  Salvation  means.  All  the  Notion  they  have  of  it  is  this, 
that  they  would  ht  faved  from  going  down  to  Hell^  a  Place  of 
Fire  and  Torment ^  and  that  they  would  go  up  to  Heaven  when  they 
die^  to  fome  fine  unknown  fhining  Places  above  the  Skies ^  where 
they  fh all  be  free  from  all  Pain  and  Uneafinefs.  This  is  the  ut- 
moft  Point  to  which  their  Idea  reaches,  and  I  think  I  have  hit 
their  Senfe  exaftly  in  this  Defcription.  Alas  !  Poor  ignorant 
Creatures  !  They  have  no  Thought  of  being  faved  from  Sin, 
of  having  their  Hearts  made  holy,  their  finful  Inclinations  rec- 
tified, their  PafTions  fubdued  or  refined,  their  Love  turn'd  to- 
ward God  and  Things  fpirimal,  and  their  Defire  and  Delight 
fixed  upon  Things  Divine  and  Holy,  inftead  of  their  fenfual 
Entertainments  of  Flefh  and  Blood.  They  have  no  Concern 
about  the  Pardon  of  the  Guilt  of  Sin,  and  Reftoration  to  the 
Favour  or  Image  of  God,  and  not  fo  much  as  a  Wifh  for  the 
Joys  that  arife  from  his  Love,  or  from  the  BlefTed  Prefence  of 
our  Lord  Jefus  Chrift  in  the  World  to  come. 

I  have  fhewn  you  therefore  in  the  foregoing  Difcourfe  what 
this  Salvation  is,  and  made  it  appear  that  the  Gofpel  is  the  Power 
of  God  to  Salvation  -,  that  is,  it  is  a  powerful  Means  in  the  Hand 
of  the  Spirit  of  God  to  fave  us  from  the  Guilt  of  Sin,  and  to 
give  us  a  Right  to  Heaven  ;  to  fave  us  from  the  Power  of  Sin, 
to  fit  us  for  the  Bufinefs  and  the  Joys  of  Heaven,  and  enfure  to 
us  the  actual  Pofleffion  of  it. 

There  are  two  Things  yet  remain  to  be  confidered  in  difcour- 
fing  on  this  Subjeft.  I.  The 


Serm.  XVIII.  to  Salvation.  279 

I.  The  Place  or  Influence  that  Faith,  ^r Believing,  hath  in  this 
Salvation  -,  for  the  Gofpel  provides  this  BlcfTing  only  for 
Believers.  It  is  called  the  Power  of  God  to  Salvation  to 
every  one  who  believes. 

II.  The  wide  Extent  of  this  glorious  Benefit  :  It  belongs  to 
every  one  that  believes,  whether  Greek,  or  Je-w. 

I  fhall  treat  of  each  of  thefe   particularly. 

F/r/?,  Since  the  Gofpel  is  the  Power  of  God  to  the  Salvation 
of  them  that  believe,  let  us  enquire,  ^hat  Place  or  Influence  has 
cur  Faith  in  this  Concernment  } 

To  anfwer  this,  we  may  confider  Faith  in  its  various  AHs  or 
Degrees  of  Exercife,  as  it  begins- in  Affent,  as  it  proceeds  to 
Affiance,  and  as  it  is  completed  in  Affurance  \  and  fliew  what 
Influence  each  of 'em  hath  in  the  Work  of  Salvation. 

1.  Ayi  Affent  to  theTruths  of  the  Gofpel  muft  begin  theWork 
of  Salvation  in  us  :  There  muft  be  a  Belief  and  inward  Con- 
viftion  of  our  finful  and  dangerous  State,  which  is  more  clearly 
reveal'd  under  the  Gofpel,  and  that  there  is  an  Atonement  made 
for  Sin  by  the  Blood  of  Chrift  :  We  muft  believe,  that  there 
is  Forgivenefs  to  be  found  with  God,  for  the  Sake  of  this 
Atonement  •,  and  that  there  is  Grace  enough  in  our  Lord  Jeftis 
Chrift,  to  renew  our  finful  Natures,  and  to  fit  us  for  Heaven. 
This  ufually  begets  in  the  Sinner  who  is  truly  awaken'd  feme 
Defire  toward  this  Salvation,  and  fome  diftantHope  of  obtain- 
ing it.  When  the  poor  periftiing  Creature  believes  and  beholds 
the  glorious  Influence  of  the  Death  and  Righteoufnefs  of  Chrift, 
to  juftify  a  Sinner  in  the  Sight  of  God  •,  when  he  furveys  the 
Love,  the  Wifdom,  the  Grace  and  the  Power  of  Chriil,  anf- 
werable  to  all  his  Wants,  he  then  comes  to  determine  thus 
with  himfelf,  "  This  Salvation  is  glorious  and  defirable  ;  the 
"  Methods  proposed,  even  for  my  own  Attainment  of  it,  are 
"  pradicable  and  fufficient,  and  why  fliould  not  I  apply  myfelf 
''  to  this  Saviour,  and  feek  this  unfpeakable  Happinefs  .?'* 

2.  Affiance  or  Truft  in  Jefus  Chrift  the  Saviour  is  the  next 
Degree  of  Faith.  When  we  are  willing  to  be  delivcr'd  from 
the  condemning  Guilt  of  Sin,  and  from  the  defiUng  Power  of 
it,  and  have  feen  an  All-fufficiency  of  Atonement,  Grace  and 
Power  in  Chrift,  then  we  commit  our  Souls  into  the  Hands  of 
Jefus  the  Mediator  for  this  bleflTed  Purpofe,  and  make  a  folemn 
Surrender  of  our  whole  felves  unto  his  Charge  and  Care,  that 
we  may  be  pardoned  for  the  Sake  of  his  Death,  that  we  may 

T  4  be 


2  80  Faith  the  Way  Vol.  I. 

be  accepted  of  God  through  his  Righteoufnefsjthat  we  may  be 
fan(5lify'd  and  made  holy  by  his  Grace  and  Spirit,  and  that 
we  may  be  fitted  for  and  preferved  to  his  heavenly  Kingdom. 
We  reflecft  upon  our  pad  Iniquities,  and  mourn  to  think  that 
we  have  been  Rebels  fo  long  ;  we  are  afhamed  and  grieved 
for  our  Rebellions,  and  we  now  moll  earneftly  defire  to  be 
made  willing  Subjedls  to  his  holy  Government  j  and  therefore 
we  entruft  our  Souls  with  him,  and  beg  that  he  wou'd  take  us 
under  his  Care  for  this  End,  and  bring  us  into  the  Father's 
Prefence  with  Comfort  and  Joy.  This  is  the  Soul's  coming  to 
God  by  Jefus  Chri/l. 

Now  fuch  an  A51  of  Faith^  as  this  is,  has  fome  fenfible  Ten- 
dency to  promote  the  Peace  of  a  diilrefled  Confcience,  the 
Sanftification  of  a  finful  Nature,  the  folid  Hope  of  Heaven, 
and  a  Preparation  for  it.  But  ftill  it  mud  be  acknowledg'd, 
that  its  Original  and  chief  Influence  arifes  fromDivine  Appoint- 
ment. The  Gofpel  is  the  Power  cf  God  to  Salvation^  and  'tis 
by  Divine  Promife  and  Power  that  Faith  faves  the  Soul.  Such 
a  Faith^  or  ^ruft  in  Chrift^  has  all  the  Promifes  of  Gofpel  Blef- 
fings  belonging  to  it.  God  has  appointed  in  his  Word,  and  'tis 
the  ftanding  Rule  of  the  Gofpel,  He  that  believes Jhall be  favedj 
Mark  xvi.   i^^  \6. 

All  the  Parts  of  Salvation  come  by  Faith  :  Jtift ijicati on ^  and 
Favour  in  the  Sight  of  God,  Rom.  v.  i.  Being  jujlified  by  Faith, 
we  have  Peace  with  God.  Adoption  comes  alfo  by  Faith,  Gah 
iii.  26.  T^e  are  the  Children  of  God  by  Faith  in  Chrijl  Jefus. 
Sanofijication  is  afcribed  to  the  fame  Principle,  A5ls  xv.  19.  The 
Gentiles  had  their  Hearts  purified  from  Sin  by  Faith.  Joy  and 
Hope  come  in  this  Way  alfo,  Ro7n.  xv.  13.  The  God  of  Hope 
Jill  you  with  all  Joy  and  Peace  in  believing.,  that  ye  may  abound 
in  Hope  thro"  the  Power  of  the  Holy  Ghojt.  And  you  may  read 
feveral  of  thefe  Benefits  of  the  Gofpel,  thefe  Divine  Ingredients 
of  our  Salvation  put  together,  and  all  attributed  to  Faith,  yl5fs 
xxvi.  18.  I  fend  thee  now  to  the  Gentiles.,  faith  the  Lord  Jefus 
to  St.  Paul,  to  open  their  Eyes.,  to  turn  them  from  Darknefs  to 
Light.,  and  from  the  Power  of  Satan  unto  God.,  that  they  may  re- 
ceive ForgiveneJs  of  Sins^  and  Inheritance  among  them  which 
are  fanclified.,  by  Faith  that  is  in  me. 

Faith,  or  Affiance  in  Jefus  Chrijl,  is  an  Acceptance  of  this  Sal- 
vation, 'tis  a  Trull  in  the  ofFer'd  Grace,  'tis  a  Dependance  on 
the  Promifes  of  the  Gofpel  confirm'd  byChri{l,'tis  the  Surrender 
of  a  finful  Soul  to  Jefus  the  Saviour  to  perform  his  whole  Work 

of 


4c 

Scrm.  XVIII.  to  Salvation-.  2S1 

of  Grace  for  him  and  to  him  \  and  thereby  tlie  hclievinn;  Sinner, 
according  to  the  Appointment  ot  God  in  his  Gofpc),  partakes 
ot  all  the  BcneHt".  that  are  treafur'd  up  in  Chrift. 

Faith  in  the  Golpel  relieves  thedilirefTed  Soul  under  a  Scnfe 
of  the  Guilt  of  Sin,  and  the  humble  weary  Sinner  finds  Mercy 
to  forgive,  and  Strength  to  fubduc  it.  Faith  appropriates  and 
applies  the  Blood  of  Chrift^  that  fovereign  Medicine,  to  the 
Wounds  of  a  guilty  Conicience,  and  the  Confcience  finds  Eafe 
and  Refrelhment.  It  applies  the  Grace  of  Cbrifl,  that  power- 
ful Antidote,  to  expel  the  Venom  of  in-dwelling  Sin,  and  the 
Soul  is  heal'd  in  fome  meafure,  and  the  Poifon  is  expeli'd.  It 
lays  hold  on  the  Power  of  Chrill  to  ailift  in  the  Performance  of 
every  Duty,  and  it  obtains  divine  AfTiftance.  F.vcry  true  Be- 
liever has  experienced  fomething  of  thefe  Benefits,  by  a  fincere 
Surrender  of  himfelf  to  Chriil  in  fuch  a  Way  of  Truft  and  hoJy 
Dependance. 

Can  the  thirfty  Soul  tafte  of  the  running  Vv'ater,  and  not  find 
Refrefhment,  fince  God,  who  created  Water,  has  ordain*d  it 
to  refrefh  the  Thirfty  P  Can  weary  Limbs  lie  down  on  a  Bed, 
and  not  find  Eafe,  fince  a  Bed  is  made  to  give  Eafe  and  Reft 
to  the  Weary  ?  Can  a  fainting  Creature  drink  a  divine  Cordial 
appointed  to  give  Life,  and  yet  feel  no  Revival  ?  No  more  can 
a  guilty,  diftrefled,  and  penitent  Sinner  believe  the  Truths  of 
the  Gofpel,  and  truft  in  Jefus  the  Saviour^  and  yet  find  no  Re- 
lief •,  for  this  is  the  Will  and  fettled  Law  of  the  God  of  Hea- 
ven, that  Peace  and  Holinefs  fhall  be  obtained  this  Way. 

3.  When  Faith  grows  up  to  Affurance^  it  approaches  toward 
complete  Salvation.  Then  the  Chriftian  can  fay,  "  I  know  I 
"  have  believed  on  the  Son  of  God,  I  know  I  enjoy  his  Favour.'** 
Then  the  Holinefs  and  the  Joy  increafe,  for  the  Salvation  en- 
ters into  the  Soul  in  fuller  Meafures  :  The  nearer  Faith  arifes 
to  Afllirance  of  our  own  Intereft  in  the  Grace  of  Chrift,  the 
more  it  fupports  the  Soul,  the  more  it  comforts,  the  more  it 
fan6lifies,  and  the  more  evidently  doth  the  Gofpel  appear  to  be 
divinely  powerful  to  favc  us  from  Sin  and  Hell. 

"  Can  I  believe  God  has  pardon'd  me,  fo  vile  a  Rebel,  and 
"  forgiven  me  fo  many  and  aggravated  Offences,  and  yet  is  it 
"  pofTible  I  fliould  not  love  him,  and  rejoice  ?  Can  I  be  alTur'd 
"  he  loves  me,  and  not  make  him  a  Return  of  my  higheft  and 
"  warmeft  Love  ?  Can  I  believe  that  Chrift  the  Son  of  Goddiitdi 
"  for  me,  and  ftiall  I  not  confecrate  myfelf  and  all  the  Powers 
"  of  my  Nature  to  him,  that  I  may  live  devoted  to  his  Ser- 
vice ? 


2 Si  Faith  the  Way  Vol.  I. 

"  vice  ?  He  has  bought  me  with  a  Frice^  a  dear  and  valuable 
"  Price,  that  of  his  own  Blood,  and  I  mu^  glcrtfy  him  with  my 
"  Body  and  with  my  Soul,  which  are  his,  i  Cor.  vi.  20.  Can 
"  I  believe  that  I  am  redeemM  from  Hell  and  Deflrudlion, 
""'  and  ihall  I  dare  to  walk  in  the  Road  that  leads  to  it,  and  not 
"  rather  run  with  Patience  and  Joy,  the  Race  that  is  fet  before 
"  Wc,  'till  I  arrive  at  the  Gates  of  Heaven  ?  Am  I  not  arfur'd 
"  that  Jefus  the  Beloved  of  God  fuffer'd  Death  for  my  Sins, 
"  and  j"hall  not  I  hate  Sin,  which  caus'd  his  Suffering  ^  Sin, 
"  which  was  the  Occafion  of  his  Agonies,  and  the  very  Sting 
*■'  of  his  Sorrows  !  /  ara  crucified  and  dead  to  Sin  and  to  this 
"  JForld  by  my  Union  with  a  crucified  Saviour  •,  yet  I  live, 
"  faith  the  divine  Apoftle,  and  the  Life  that  I  now  live  in  the 
"  Flejh  I  Uv2  by  the  Faith  of  the  Son  of  God,  who  hath  loved  me, 
"  and  gave  him f elf  for  me.  Gal.  ii.  20.  How  is  itpoffible  that 
"  I  fliould  hope  to  be  m^ade  like  Chrift  in  Glory,  with  a  full 
"  Affurance  of  arriving  thither,  and  not  purify  my f elf  as  he  is 
"  pure  ?  I  John  iii.  2,  3.  While  I  believe  and  am  perfuaded, 
''  that  the  Promife  of  the  Joys  of  Heaven  fhall  be  fulfilled  to 
*'  me,  I  would  awaken  myfelf  hourly  to  the  joyful  Profpecfl, 
''  and  be  ever  preparing  for  the  PoffelTion  of  that  BlelTednefs." 

Thus  when  Faith  rifes  to  a  fublime  and  eminent  Degree  in 
this  World,  the  Believer  may  be  faid  to  rejoice  with  Joy  unfpeak- 
able  and  full  of  Glory,  and  to  receive  the  End  of  his  Faith,  even 
the  Salvation  of  his  Soul,  i  Pet.  i.  8,-  9. 

Before  I  pafs  to  the  fecond  Head,  I  defire  Leave  to  make 
thefe  few  Remarks. 

Remark  I.  Though  thefirfi  Degree  of  Faith  or  Affent  to  the 
Gofpel  be  necejfary  to  Salvation,  yet  it  is  not  of  itfelf  fuficient  •, 
and  tho'  the  lafl  Degree  of  Faith  or  Affurance  be  glorioujly  ufeful 
in  this  Work,yet  it  is  not  abfolutely  necejfary. 

A  mere  Affent  to  the  Truths  of  the  Gofpel  is  not  fufHcient  to 
fave  ;  for  there  are  many  who  by  the  Force  of  Education,  or 
by  the  Force  of  Argument,  yield  their  AlTent  unto  the  Doc- 
trine, and  believe  it  to  be  true,  yet  it  is  a  cold,  feeble,  languid 
Affent ;  it  begins  and  ends  in  the  Head,  and  never  reaches  the 
Heart  -,  it  does  not  awaken  them  thoroughly,  nor  make  them 
long  after  the  Pardon  and  the  Grace  prom.ifed  :  They  feem 
to  fit  ftiil  contented  with  the  Forms  of  their  Catechifm,  and  a 
general  Belief  of  the  Chriftian  Religion,  fo  far  as  they  know  it ; 
but  are  under  no  painful  Solicitude,  or  Concern  of  Soul  about 
the  Forgivenefs  of  their  Sins,  the  Sancllfication  of  their  Natures, 

their 


Serm.  XVIII  to  Salvation.  ^%^ 

their  Intcrcfl  in  the  Favour  of  God  and  eternal  I  lappincfs  •,  and 
thtrcforc  they  proceed  no  farther,  they  never  heartily  a[)[)ly 
themfclvcs  to  Jefus  Cbrift  the  only  Saviour,  and  they  Tall  fliort 
of  the  BlefTing.  Tlie  Devils  believe  as  nuich  as  they  do,  but 
are  in  a  State  of  Damnation  flill. 

Again,  confuler  that  a  full  .-IJfurance  of  our  own  Inter  efl  in  the 
Favour  of  God  thro'  Jeius  Chrill  is  the  highejl  Degree  of  /It tain- 
ment  on  Earth  •,  l^ut  *tis  not  riecejfary  to  the  Being  of  Chrifiianity\ 
nor  doth  it  belong  to  every  ChrilVian.  'Tis  true  indeed,  that 
every  one  ought  to  feek  after  it  by  the  frecjuent  Exercifc  of 
Faith  and  I.ovc,  and  every  Grace,  thus  brightningthe  Eviden- 
ces of  his  faving  Intereft  in  the  Blefllngs  of  the  Gofpel  daily  ; 
and  where  AlTurance  is  obtain'd  upon  folid  Grounds,  Holinefs 
and  Joy  will  rife  by  fwift  Degrees,  and  the  Soul  will  make  glo- 
rious Advances  towards  the  Heavenly  State  and  complete  Sal- 
vation :  But  fome  Chriftians  fcarce  ever  arrive  at  this  Attain- 
ment all  their  Days. 

Since  therefore  a  mere  AfTent  to  the  Gofpel  in  general  is  not 
fuificient  fur  Salvation,  and  a  full  AfTurance  of  our  own  Intereft 
is  not  necelTary,  it  follows,  that  an  Affiance  or  Truft  in  Chrifl  as 
a  Saviour  is  the  rnoji  effential  and  important  Aul  of  Faith.  This 
is  that  facred  and  appointed  Duty  of  a  convinced  Soul,  where- 
by 'tis  made  Partaker  of  the  Blefllngs  of  Salvadon  according 
to  the  Gofpel,  if  it  be  pra(5lifed  in  the  Way  which  I  have  jufl 
before  defcribed. 

Remark  II.  Take  Notice  here  of  the  Difference  between  the 
Law  and  the  Gofpel^  between  the  Covenant  of  IVorks  and  the 
Covenant  of  Grace.  The  one  gives  us  Life  upon  our  Working, 
the  other  faves  us  from  Death,  and  gives  us  a  Right  to  Hea- 
ven upon  our  Believing  •,  therefore  one  is  call'd  The  Law  of 
Works^  and  the  other.  The  Law  of  Faith^  Rom.  iii.  27. 

It  is  proper  here  to  obferve,  that  the  Scripture  fometimes 
fpeaks  of  two  Covenants  •,  the  0/iand  the  New  :  And  means 
chiefly  the  CEconomy  or  Difpenfation  of  the  Jews  under 
Mofes^  and  the  CEconomy  of  Chrifl:,  or  the  Difpenfation  of  the 
Gofpel  fince  the  Meffiah  came.  But  by  the  two  Covenants  I 
now  fpeak  of,  I  would  be  underflood  to  mean  the  Law  or  Con- 
flitution  of  Innocency^  and  the  Conflitution  of  Grace. 

By  the  Confliitution,  or  Law  oflnnocency,  Man  was  to  have 
obuin'd  eternal  Life  before  his  Fall  ;  and  as  this  Law  or  Co- 
venant was  given  to  Adayn  as  the  Head  and  Reprefentative  of 
all  Mankind,  fo  every  Son  and  Daughter  of  Adam  continues 

under 


284  Faith  the  Way  Vol.  I. 

under  it,  till  they  accept  of  the  Covenant  of  Grace,  or  the  Of- 
fers of  the  Gofpel,  either  in  the  darker  or  brighter  Difcoveries 
of  it  :  And  therefore  all  Mankind,  Jews  and  Gentiles^  are  laid 
under  Condemnation  by  it  in  the  Writings  of  St. Paul,  in  the 
fecond  and  third  Chapters  to  the  Romans.  By  Hiis  Law  of  Works 
every  Mouth  is  Jicpped,  and  the  whole  World  is  become  guilty  be- 
fore God.,  Rom.  iii.  1 9.  Tho'  the  Nations  of  the  Jews  and  CJjrif- 
tians.,  and  perhaps  the  greateft  Part  of  the  Heathen  World  have 
had  fome  Revelations  of  the  Gofpel  or  Covenant  of  Grace,  and 
have  been  under  the  outward  Offers  of  it  •,  yet  Jews.,  Heathens., 
and  national  Chriflians,  are  all  under  the  Sentence  of  the  Cove- 
nant or  Law  of  Works,  till  they  enter  into  the  Covenant  of 
Grace  by  Repentance  and  Faith  in  the  Mercy  of  God. 

But  the  Covenant  of  Grace.,  or  the  Gofpel,  is  a  New  Conftitu- 
tion,  which  God  hath  ordained  for  the  Relief  of  poor  fallen 
miferable  Man,  condemned  and  perifhing  under  the  Curfe  of 
the  Law  of  Works.  'Tis  a  Conjli-tution  of  Grace,  whereby  alone 
fallen  Sinners  can  obtain  Salvation. 

The  Law  of  Works  demands  univerfal  Obedience  to  all  the 
Commands  of  God,  Obedience  perfe6l  and  perfevering  -,  for 
this  is  the  Language  of  it ;  ^e  Man  that  doth  them^fhall  live 
in  them,  Rom.  x.  5.  and  it  curfes  every  Sinner  without  Hope 
or  Remedy  •,  Cur  fed  is  every  one  that  continueth  not  in  all  Things 
that  are  written  in  the  Book  of  the  Law  to  do  them.  Gal.  iii.  10, 
12.  But  the  Voice  of  the  Gofpel,  the  Righteoufnefs  of  Faith, 
or  the  Way  of  Juftification  by  Chrijl,  fpeaketh  on  this  wife. 
With  the  Heart  Man  believeth  unto  Righteoufnefs,  and  with  the 
Mouth  Confeffion  is  made  unto  Salvation  ;  for  the  Juftfhall  live 
by  Faith,  Rom.  x.  10.  Gal.  iii.  11.  The  one  proclaims  Eter- 
nal Life  to  all  that  perfe6lly  obey,t\\t  other  publiflies  Salvation 
to  all  that  believe,  tho'  their  Obedience  be  very  imperfe6l. 

I  grant  indeed,  that  the  Apoftle  cites  thefe  Defcriptions  of 
the  Law  of  Works  out  of  the  Books  of  Mofes,  and  therefore 
fome  Perfons  would  fuppofe  him  only  to  mean  the  particular 
Law  given  to  the  Jews  at  Mount  Sinai,  and  not  the  General 
Covenant  of  Works  made  with  Adajn,  and  with  all  Mankind  in 
him. 

But  to  this  I  give  thefe  two  Anfwers. 

1 .  A7ifw.  "The  Law  of  Works,  which  the  Apoftle  fpeaks  of 
in  the  Epiftle  to  the  Romans,  particularly  in  the  fecond  and 
.third  Chapters,  cannot  fignify  merely  the  Jewi/h  Law  \  for  ids 
ikich  a  I_aw  as  includes  ail  the  Heathen  World,  as  appears  plain, 

Rom. 


Scrm.  XVIII.  to  Salvation.  285 

Rem.  ii.  14,  15.  and  by  which  the  Heathens  as  well  a<;  the  Jews 
were  coiulemncd,  and  could  never  be  juRificd,  Rom.  iii.  ?.o. 
By  the  Deeds  of  the  Law  fiall  no  FUJh  be  jujtified  in  his  Sight, 
fcr  by  the  Law  is  the  Knowledge  of  Sin  ;  therefore  this  nuifl  be 
a  I^w  that  extended  to  all  Mankind,  fince  it  flops  every 
Mouth,  and  proclaims  the  whole  World  guilty  before  God. 

2.  ylnfw.  The  Law  given  to  the  Jews,  or  the  Covenant  of 
Sinai^  fo  far  as  it  is  purely  Political,  was  indeed  a  Covenant  of 
JForks  •,  and  their  Continuance  in,  or  Rejeclion  out  of  the  Land 
of  Canaan,  depended  upon  their  own  Works,  their  Obedience 
or  Difobedience  to  this  Law,  as  is  often  exprefled  in  the  Writ- 
ings of  Mofes  :  And  upon  this  account 'tis  ufed  fometimes  by 
the  Apollle  as  a  very  proper  Emblem  or  Reprelentative  of  the 
Covenant  of  JVcrks  made  with  our  firft  Father  Adam,  who  was 
to  have  enjoyed  or  forfeited  fome  earthly  or  heavenly  Paradife, 
according  to  his  Obedience  or  Difobedience.  It  is  plain  then, 
that  tho'  St.  Paul  may  cite  the  Law  cf  Mofes  to  flicw  the  Na- 
ture of  a  Law  of  Works  in  general,  yet  it  does  not  follow  that 
he  means  only  the  Law  or  Covenant  of  Sinai  •,  and  'ds  as  plain, 
by  his  including  the  Gentiles  under  it,  that  he  does  not  mean  the 
Law  of  Sinai,  but  the  Original  Law  or  Covenant  of  JVorks  made 
with  all  Mankind  in  Adam  their  Father  and  their  Head,  and  of 
which  the  Law  of  Sinai  was  a  proper  Emblem  or  Figure. 

All  Laws  of  JVorks  therefore  are  infufficient  for  the  Salvation 
of  finful  Man,  and  his  Reftoration  to  God*s  Favour  and  Image, 
and  Eternal  Life.  The  Law  of  Sinai  was  a  Law  of  Works, 
promifing  an  Earthly  Canaan  to  the  obedient  Jews,  The  Law 
of  Innocency  in  Eden  was  a  Law  of  Works,  promifing  Life 
and  Immortality  to  obedient  Mankind.  But  they  have  been 
both  wretchedly  broken  -,  Man  was  turned  out  of  Paradife,  and 
the  Jews  out  of  Canaan,  becaufe  of  Difobedience.  But  now 
the  Gofpel,  whereby  the  Jews  or  Gentiles  are  to  be  faved,  or  to 
obtain  Eternal  Life,  requires  Faith  in  the  Mercy  and  Promifes  of 
God  in  and  through  Jefus  Chrifl  -,  and  by  this  Means  it  faves  us, 
tho'  our  Obedience  be  far  fhort  of  Perfecfbion.  This  was  the 
Way  whereby  the  Jews  themfelves  were  faved  under  the  Old 
Teflament  -,  for  the  Goffel  was  preached  to  them  as  well  as  unto 
us,  Heb.  iv.  2.  tho'  it  was  in  darker  Hints,  and  Types,  and  Fi- 
gures. And  in  this  Way  were  Abraham  and  David  juflified, 
as  the  Apoftle  teaches,  Rom.  iv.  3,  4,  5,  6. 

Tho'  the  Jews  Enjoyment  of  the  Land  of  Canaan  depended 
on  their  good  Works  and  Obedience  to  the  Law  of  Mofes.,  yet 

their 


2  86  Faith  the  Way  Vol.  I. 

their  Hope  and  Enjoyment  of  Heaven  depended  on  their  Faith 
or  Truft  in  the  Mercy  of  God,  which  was  to  be  farther  revealed 
in  the  Days  of  the  Mejfiab.  And  it  is  the  fame  Gofpel  by 
which  we  are  to  obtain  Salvation,  fince  Chrijl  is  come  in  the 
Flejh  \  but  with  this  Difference,  that  we  are  now  more  exprefly 
required  to  make  Jefus  Chrift  the  objeft  of  our  Faith,  and  we 
have  a  thoufand  clearer  Difcoveries  of  his  Righteoufnefs  and 
Grace  than  ever  the  Jews  were  favoured  with. 

Happy  Mankind  !  tho*  fallen  and  ruined  in  Adam^  yet  re- 
covered and  raifed  to  Righteoufnefs,  Grace  and  Glory  by  Jefus 
Chrift.  How  dreadful  is  that  Law  which  pronounces  a  Curfe 
and  Death  upon  every  TranfgreiTor  !  Tribulation  and  Wrath^ 
Indignation  and  Anguijh  upon  every  Soul  that  doth  Evil^  to  the 
Jew  firft,  and  alfo  to  the  Gentile^  Rom.  ii.  9.  But  how  fweet  and 
reviving  is  the  Grace  of  that  Gofpel,  which  becomes  the  Power 
of  God  to  the  Salvation  of  every  one  that  believes^  to  the  Jew 
firft^  and  alfo  to  the  Greek  ! 

The  Great  and  BlefTed  God  faw  the  Frailty  of  his  Creature 
Man,  how  ready  he  was  to  ruin  himfelf  under  a  Law  of  Works ; 
therefore  he  has  appointed  his  Recovery  by  a  Law  of  Faith, 
And  what  the  Law  could  not  do^  in  that  it  was  weak  thro"*  the 
Infirmity  of  our  Flefh^  that  he  has  fent  his  own  Son  Jefus  Chrift 
in  the  Likenefs  of  finful  Flefh^  to  do  for  us,  to  fulfil  all  the  De- 
mands of  the  Law,  both  in  the  Penalty  and  the  Precept,  to  finifh 
Tranfgreffion^  to  make  an  End  of  Sin^  by  his  own  Sufferings,  and 
to  hring  in  an  everlafting  Righteoufnefs ,  that  whofoveer  beUeves 
en  him  fhould  be  faved.  Blefled  God  !  How  kind  and  conde- 
fcending  are  thy  Ways  to  the  Children  of  Men  !  How  full  of 
CompafTion  to  Rebels,  who  had  deftroyed  themfelves  !  How 
gentle  are  the  Methods  of  thy  recovering  Mercy  !  If  we  will 
but  confefs  our  Sins,  mourn  over  our  own  Follies,  return  to  the 
Lord  our  God  by  humble  Repentance,  and  put  our  Truft  in  an 
Almighty  Saviour,  there  is  Peace  and  Pardon,  there  is  Grace, 
and  Life,  and  Glory  provided  for  us,  and  laid  up  in  the  Hands 
of  Jefus  Chrift  our  Lord. 

Remark  III.  Tho*  the  Gofpel  offers  us  Salvation  by  Faith^and 
not  by  Works^  yet  it  effectually  fecures  the  Pra5fice  of  Holinefs  ; 
ftnce  Holinejs  is  a  Part  of  that  Salvation.  We  are  faved  from 
Sin  as  well  as  from  Hell  by  this  Gofpel  -,  and  we  muft  have 
our  Souls  prepared  for  Heaven^  as  well  as  brought  to  the  Poffef 
/ton  of  it.  He  that  pretends  to  truft  in  Chrift^  for  a  Deliverance 
from  Hell,  and  has  no  Defire  to  be  nnade  holy,   he  has  no 

Defirc 


Scrm.  XVIII.  to  Salvation.  287 

Dcfirc  after  fuch  a  Salvation  as  Chrift   propofes  in  liis  Gofpcl, 
nor  is  he  like  to  attain  it. 

VVc  mufl  be  fenfible  then  of  the  Corruption  of  our  Natures, 
the  Pcrverfenefs  of  our  Wills,  the  Vanity  of  our  Minds,  the 
Earthlincfs  of  our  Affedlions,  our  Inability  to  do  that  which  is 
good  for  Time  to  come,  as  well  as  our  Guilt,  Condemnation 
and  Mifery,  becaufe  of  our  TranfgrefTions  pad.  We  muft  de- 
firc  that  a  thorough  Work  of  Repentance  may  be  wrought  in 
our  Hearts,  that  the  Power  and  Reign  of  Sin  may  be  broken 
there,  and  that  we  may  become  new  Creatures  as  well  as  dcfirc 
to  efcape  the  Wrath  of  God,  and  Hel),  and  eternal  Death,  if 
ever  we  would  be  Partakers  of  that  Salvation  which  the  Gof- 
pel  propofes.  Chrift  will  not  divide  one  Part  of  his  Salvation 
from  the  other  :  And  in  vain  do  we  prefume  to  truft  in  him 
for  Happinefs,  if  we  are  not  willing  to  be  made  holy  too. 

How  falfe  and  unreafonable  are  all  the  Reproaches  that  are 
caft  upon  the  BoBrine  of  Sahation  by  Faith^  as  tho'  it  tended 
to  promote  Loofnefs  of  Life,  and  to  indulge  Iniquity  ;  when 
that  very  Salvation  includes  in  it  a  Freedom  from  the  Power  of 
Sin,  and  a  Delight  in  all  that  is  holy  ?  This  is  the  very  Cha- 
racter of  Chrift  our  Saviour,  and  the  Reafon  of  his  Name  Je- 
fus,  that  bejhallfave  his  People  from  their  Sins^  Matt.  i.  2 1.  If 
we  are  delivered  by  Chrift^  'tis  from  this  prefent  wicked  Worlds 
Gal.  i.  4.  If  we  areredeemed,  'i\sfrom  all  Iniquity^  that  we  might 
be  a  peculiar  People  purified  to  himfelf^  zealous  of  good  Works  5 
Tit.  ii.  14. 

Remark  IV.  Tho'  the  Gofpel  is  fuch  a  glorious  Dodrine 
of  Grace,  that  there  is  no  Reafon  to  be  aftiamed  of  it,  yet  fince 
it  faves  us  by  Faith^  and  not  by  Works ^  there  is  no  Reafon  for  us 
to  hoaft  when  we  are  faved.  We  may  glory  indeed  in  the  Crofs 
of  Cbrifi^  and  make  our  Boaft  in  the  Redeemer  all  the  Day  long  ; 
but  the  Gofpel  for  ever  cuts  off  all  Ground  of  Boafling  in  our- 
felves.  Here  the  Juftice  and  Mercy  of  God  (hine  forth  glo- 
rioufly ;  here  the  Righteoufnefs  of  God  is  declared^  Sinners  find 
Remijfion  or  Pardon,  God  is  juft^  and  a  Jujlifier  of  him  who  be- 
lievetb  in  Jefus.  Where  is  boafting  then  ?  It  is  excluded.  By 
what  Law  ?  Of  Works  ?  Nay  j  but  by  the  Law  of  Faith  5 
Rom.  ill.  2  5,  2  6, 2  7 .  By  Grace  ye  are  faved  thro''  Faiih^  and  that 
not  of  yourfelves^  it  is  the  Gift  of  God  j  not  of  Works,  leajl  any 
Man  fi>ould  hoaft  ;  Eph.  ii.  8,  9. 

The  Gofpel  concurs  with  the  Law  in  this  Rcfpeft,  that  it 
fliews  us  our  own  Guilt  and  Vilencfi,  our  Ruin  and  our  Impo- 
tence 


288  Faith  the  Way  VoJ.  I. 

tence  to  reftore  ourfelves,  and  therefore  it  has  put  all  our  HeJp 
upon  another.  God  has  laid  our  Help  upon  one  that  is  mighty 
to  fave^  Pfal.  Ixxxix.  19.  and  he  has  ordained  that  the  Way 
whereby  we  Ihould  derive  this  Salvation,  is  by  renouncing  all 
Dependance  upon  Sd^^  and  trufting  in  Chrift  and  Grace  for  all 
that  we  enjoy  and  hope  for.  This  is  the  Buftnefs  of  Faith  ;  this 
is  the  very  Nature  of  that  Chriftian  Virtue,  to  difclaim  all  Self- 
fufficiency,  and  receive  all  from  mere  Mercy  ;  and  therefore  it 
is  appointed  to  be  the  Means  of  our  Juftification,  under  the 
Gofpel  •,  therefore  it  is  faid  fo  often  in  Scripture,  that  we  are 
juftified  by  Failh,  that  Divine  Grace  may  have  all  the  Glory, 
Ro}n.  iv.  16.  Therefore  it  is  of  Faith ^  that  it  might  be  of  Grace. 
We  are  ignorant  and  foolifh,  and  muft  derive  Wifdom  from 
Chrift  :  We  are  guilty,  and  muft  receive  Righteoufnefs  from 
.  him  :  We  are  unholy,  he  is  the  Spring  of  our  Sandification  : 
We-are  Captives  and  Slaves  to  Sin  and  Satan^  and  we  muft  have 
Redemption  from  him  :  He  is  made  of  God  to  us  IVifdoni^  Righ- 
teoufnefs^ San^iification^  and  Redemption^  that  no  Flefh  might  glory 
in  his  Prefence  j  but  he  that  glories^  muft  glory  in  the  Lord, 
r  Cor.  i.  29,  30. 

'  Man,  innocent  Man,  had  Power  and  Righteoufnefs,  and  Life 
put  into  his  own  Hands  •,  but  the  firjl  Adam  grew  vain  in  his 
Self- fufticiency,  and  he  fooliftily  finned,  and  loft  it  all:.  There- 
fore God,  in  order  to  our  Recovery,  would  put  Power,  and 
Righteoufnefs,  and  Life  into  the  Hands  of  another,  even  his 
own  Son,  the  fecond  Adam^  that  we  might  go  out  of  ourfelves, 
and  feek  it  all  from  another  Hand.  Now  Faith.,  or  Trufi^  is 
the  proper  Ad:  of  the  Soul,  to  exprefs  our  own  Emptinefs,  and 
our  Dependance  on  another  for  all. 

This  is  the  Language  of  Faith,  "  Lord,  I  am  a  fin  fill  and 
"  guilty  Creature;  I  have  no  Righteoufnefs,  no  Merit,  to  re- 
*'  commend  me  to  thy  Favour  ;  I  have  no  Power  to  change 
"  my  unholy  Nature,  and  recflify  the  criminal  Diforders  of  my 
"  Soul  •,  I  am  unable  to  fubdue  the  Sins  that  dwell  in  me,  or 
"  to  pra6life  the  required  Duties  of  Holinefs -,  I  deferveCon- 
"  demnation  and  Death,  and  I  am  by  Nature,  walking  in  the 
"  Way  to  Hell  j  helplefs  aiid  hopelefs  for  ever  in  myfelf,  but 
"  in- thy  rich  Grace  is  all  my  Hope.  I  rejoice  in  the  Difcove- 
"  ries  of  thy  Mercy  •,  1  come  at  the  Call  of  thy  Gofpel,  upon 
''  the  bending  Knees  of  my  Soui  I  accept  of  the  Propofals  of 
"  thy  Grace  •,  I  give  up  myfelf  to  thy  Power  and  Mercy,  as 
*'  'tis  revealed  in  Jefus  Chrift  thy  Son,  that  I  may  be  faved  from 

"  Sin 


Scrm.  XVIII.  to  Salvation.  289 

*'  Sin  and  Hell.  To  mc  belongs  nothing  hut  Shame  and  Con- 
"  rufion  of  Face.  I  renounce  tor  ever  all  Self  rufTiciency,  and 
*'  if  ever  I  am  faved,  thy  Grace  fhall  have  all  the  (jlory.'* 
Now  when  a  poor  humbled  Sinner  is  brought  thus  far,  and  re- 
ceives the  Salvation  of  God  in  this  lowly  Pollure  of  Soul,  the 
Great  God  has  obtained  a  good  Part  of  his  Defigns  in  the  Gol- 
pel  upon  him  ;  Self  is  humbled,  Grace  is  glorified,  and  the 
Sinner  is  faved  by  Faith. 

Remark.  V.  Heaven  is  made  up  of  Believers.  The  whole 
Number  of  the  Saved  were  once  Sinners,  and  obtained  Salva- 
tion by  Faith. 

The  holy  Angels  indeed  never  finned,  and  yet  whether  thei-r 
confirmed  State  of  HoJinefs  and  Glory  is  not  fecured  to  them 
by  Trufb  orDependance  on  Chrifi.,  may  be  a  realonable  F.nquiry  -, 
for  all  Things  in  Heaven  and  Earth  are  faid  to  be  gathered  toge- 
ther., and  reconciled  in  him.,  Ephef.  i.  10.  Col.  i.  20.  But  this  we 
are  fure  of,  that  not  one  of  all  the  Race  of  /Idnm.  hath  been  re- 
flored  to  the  Love  of  God,  or  raifed  to  i  leaven,  by  their  own 
Works.,  but  all  by  Faith.  'Tis  fovereign  and  glorious  Grace  that 
has  faved  them  all,  and  that  by  the  Gofpel  too,  in  the  various 
Edidons  of  it,  from  the  Promife  in  Eden  till  the  full  Difco very 
of  Grace  at  the  Day  0^  Pentecoji  after  the  Afcenfion  of  Chrifi. 

O  'tis  a  pleafingEntertainment  of  Soul  to  fend  our  Thoughts 
forward  to  the  lad  great  Day,  or  to  fend  them  upward  to  the 
Courts  of  Heaven  and  Glory,  and  to  liear  how  the  Millions  of 
redeemed  Sinners  Ihout  and  fing  to  the  Honour  of  Divine 
Grace  I  How  all  that  happy  World  of  Believers  alTifi:  the  Me- 
lody, and  dwell  upon  the  delightful  Sound.  "  Not  unto  us,  O 
"  God  our  Father.,  not  unto  us,  but  to  thine  own  Name,  and  to 
"  thy  Mercy  be  ail  our  Honours  paid  thro'  the  Ages  of  Eter- 
"  nity.  We  were  a  Race  of  guilty  and  perifiiing  Rebels,  who 
*'  had  finned  againft  thy  Majefty,  and  ruined  our  own  Souls  : 
"  We  lay  upon  the  Borders  of  Death  and  Hell  without  Help, 
*'  and  without  Hope  ;  We  could  do  nothing  to  procure  thy 
"  Love,  nor  merit  any  Thing  by  the  beft  of  our  Works :  But 
"  thou  haft  called  us  to  believe  thy  Gofpel,  to  truft  in  thy  Grace, 
"  to  lay  down  tht  Arms  of  our  Rebellion,  and  to  receive  the 
"  BlefTings  of  Salvation  by  Faith  :  We  have  nothing  to  boaft 
*'  of,  for  we  are  mere  Receivers  :  Thou  hafi:  put  forth  thine 
'*  Almighty  Arm,  and  haft  made  thy  Gofpel  the  Inftrument  of 
"  thy  Power  to  fave  us ;  and  while  we  feeland  tafte  the  complete 
"  SiilvatioD,  thy  Power  and  thy  Mercy  fhai-lhave  all  the  Praife. 

V  ''  Now 


2 go  tfcne  excluded  from    Hope.  Vol.  I. 

"  Not  unto  us,  O  Lordjefus  our  Saviour^  not  unto  us  is  any 
"  Honour  due  •,  but  to  thy  condefcending  Love  ;  to  thy  Com- 
"  palTion  and  Death  Ihall  our  Honours  be  paid,  and  our  Ac- 
"  knovvledgmcnts  made  for  ever.  We  faw  ourfelves  helplefs, 
*'  and  were  directed  to  thee  for  Help  :  We  trufted  in  thee,  and 
*•''  thou  haft  faved  us  \  'tis  thy  Sufferings  that  have  procured 
'*  our  Pardon  \  'tis  by  Faith  in  thy  Blood  v^^e  find  an  Atone- 
"  ment  -,  'tis  through  thy  Righteoufnefs  that  we  are  juftified 
*'  and  accepted  of  God,  and  made  Partakers  of  thefe  heavenly 
*'  Glories  that  fhine  all  around  us.  All  our  facred  Comforts, 
*'  our  Excellencies,  and  our  Joys  are  thine.  Pride  is  hidden 
"  from  our  Eyes  for  ever,  and  Boafting  is  banifhed  from  all  our 
"  Tongues  :  'Tis  thou  haft  fulfilled  the  Law  •,  'tis  thou  haft 
'*  fuffered  the  Curfe  ;  'tis  thou  haft  purchafed,  and  promifed, 
"  and  beftowed  the  Bleffing.  We  believed  thy  Word,  we  re- 
"  ceived  thy  Grace,  and  behold,  we  dying  Sinners  are  raifed  to 
*'  Life,  and  advanced  to  Glory.  There  is  not  a  Soul  of  us  but 
**  delights  to  join  in  thofe  fublime  Anthems  of  Worfhip  ; 
"  Worthy  is  the  Lamb  that  was  Jlain  to  receive  Power^  and  Riches^ 
*'  and  fFi/dom^  and  Strength^  and  Honour^  and  Glory ^  and  Blejfing : 
"  BleJJing^  and  Honour^  and  Glory  ^  and  Power  be  to  him  that  Jits 
*'  upon  the  nrone^  arid  to  the  Lamb  for  ever.  Amen." 


SERMON     XIX. 

None  excluded  from    Hope. 

Rom.  i.   i6. 

ne  Gofpel  of  Chriji,  —  //  is  the  Power  of  God  unto  Sal- 
vation to  every  one  that  believeth^  to  the  Jew  firjly  and  alfo 
to  the  Greek. 

WE  have  feen  the  Gofpel  of  Chrijl  vindicated  in  the  former 
Difcourfes  on  this  Text,  and  the  glorious  Do6lrines  of 
it  guarded  againft  the  various  Reproaches  of  an  un- 
believing World.  We  have  heard  what  a  powerful  Inftrument 
it  is  in  the  Hand  of  God  for  the  Salvation  of  periftiing  Sinners. 
We  have  been  taught  the  Way  to  partake  of  this  Salvation, 
and  that  is  by  Believing  ,  and  we  have  learned  what  Influence 
our  Faith  has  in  this  facred  Concernment.     I  proceed  now  to 

the 


Serm.  XIX.  None  excluded  from  Ilopr.  491 

the  lad  Thing  which  I  propofcd,  and  tliat  is  to  flicw  the  wide 
Extent  of  this  Blefftng  of  the  Gofpcl  •,  for  it  brings  Salvation  to 
every  one  that  believes^  to  the  Jew  firjl^  and  alfo  to  the  Greek. 

VVhere  the  Word  Greek  is  ufed  in  Oppolition  to  the  Bar- 
barian, as  it  is  in  the  fourteenth  Verfe  before  my  Text,  it  fig- 
nifies  the  Learned  Part  of  Ma?jkind,  as  diftinguilhed  from  thofe 
that  are  Unlearned  -,  the  Creeks  being  the  moft  famous  among 
the  Nations  for  Wifdom,  Knowledge,  or  Learning  in  that  Day : 
But  when  this  fame  Word  ftands  in  Oppofition  to  thej^w,  as 
it  does  here  in  my  Text,  that  it  inckides  all  the  Heathen  JVorld  -, 
fo  that  when  the  Apoftle  fays,  the  Gofpel  brings  Salvation  both 
to  the  Jew,  and  the  Greek,  he  fliews  the  Extent  of  this  Benefit 
to  all  Mankind  that  hear  and  receive  it. 

It  may  be  worth  our  while  to  fpend  a  few  Ilints  upon  the 
Order  in  which  the  Apoftle  reprefents  the  Communication  of 
this  Blefling,  (  viz.  )  to  the  Jew  firfl^  and  then  to  the  Greek  or 
Gentile. 

When  he  defcribes  in  the  fecond  Chapter  of  this  Epiftle  the 
^erms  or  Conditions  of  the  Covenant  ofWorks^  he  fets  Mankind 
in  the  fame  Order  ;  he  pronounces  Indignation  and  Wrath  upon 
£very  Soul  that  doth  Evil,  of  the  ]tw  frft,  and  alfo  of  the  Gen- 
tile ;  but  Glory,  Honour  and  Peace  to  every  Man  that  voorketh 
Good,  to  the  Jew  firfl,and  alfo  to  the  Gentile.  So  when  he  de- 
clares the  Bleflings  of  the  Covenant  of  Grace  or  the  Gofpel,  he 
brings  the  Salvation  firft  upon  the  Jews,  and  then  upon  the 
Gentile  Nations.  And  one  Reafon  of  it  may  be  this.  That  the 
Jews  having  been  favoured  with  an  earlier  and  more  exprefs 
Difcovery  of  the  Nature  and  Will  of  God  than  the  Heathens, 
they  feem  to  ftand  faireft  for  the  Participation  of  Divine  Blef- 
fmgs  •,  and  that,  even  by  the  Law  of  JVorks,  if  Life  and  Righ- 
tcoufnefs  could  have  been  obtained  by  it,  as  well  as  by  the  Co- 
venant of  Grace,  or  Law  of  Faith,  But  if  they  abufe  their 
Knowledge,  and  their  facred  Advantages,  to  the  Negle61:  of 
God  and  Godlinefs,  Faith  and  Works,  they  juftly  fall  under  a 
more  fevere  Condemnation  every  Way,  becaufe  their  Guilt  is 
greater. 

But  there  may  be  fome  fpecial  Reafons  given,  v/hy  God 
thought  it  proper  in  the  Courfe  of  his  Providence  to  fend  the 
Notice  of  this  Salvation  by  Jefus  Chrifl  among  the  Jews, 
before  he  fent  it  to  the  Gentile  World. 

I.  The  Jews  were  the  chofen  People  of  God,  the  Sons  and 
Daughters  of  Abraham^   his  Friend,  the   firft  Favourites  of 

V  2  Heaven 


2qz  None  excluded  from  Hope.  Vol.  I. 

Heaven  confidercd  as  a  Family  and  a  Nation  ;  and  as  he  ftrfV 
preached  to  them  the  Purity  and  Perfe^Hon  of  his  Lav.\  whence 
they  might  difcover  their  own  Sin  and  Mifery,  fo  he  publifhed 
his  Gbfpel  of  Grace  by  Jefus  Chrijl^  firft  iunong  them,  and  lent 
his  Son  with  the  Meflagcs  of  Peace  and  Forgivenels  firft  to  their 
Nation.  The  Great  God  thought  it  becoming  his  Equity  to 
publifh  his  abounding  Mercy  tirlt  toward  them,  amongft  whom 
he  firfl  publifned  his  Law,  to  Ihew  them  their  Guilt  and  Mifery 
thro'  the  abounding  of  Sin.  By  the  Law  is  the  Knowledge  of 
SiJi  \  mid  where  Sin  has  abounded^  Grace  has  much  more  abounded. 
Rom  iii.  &  V. 

II.  The  Jews  had  this  fame  Gofpel  preached  to  them  many  /Iges 
before  in  Types  and  Emblems^  in  facred  Ceremonies  and  dark  Pro- 
phtcics.  Now  it  was  fit,  that  the  Types  and  Prophecies  lliould 
be  explained,  and  the  Grace  contained  therein  revealed  firfb  to 
them  i  for  hereby  the  Gofpel  obtained  a  great  Confirmation, 
and  eflablifiied  its  own  Truth,  when  it  appeared  in  all  the  Parts 
of  it  fo  exadly  anfwerable  to  the  ancient  P'igures,  and  to  the 
Predidtionsof  many  hundred  Years.  It  was  fit  that  the  Mefpah 
Ihould  appear  among  them  firft,  where  his  Chara6ler  andPiClure 
had  been  drawn  for  many  Ages  before,  that  fo  he  might  be 
known  and  diltinguifhed  whenfoever  he  fhould  vifit  the  World, 
It  was  fit  that  liis  Dodlrine  fliould  be  firft  publifhed  in  plain 
Languagt^,  v/here  it  had  been  long  written  and  fpoken  in  Me- 
taphors. Thus  i\\t  Gofpel  went  forth  firfl  from  Jerufakm^  that 
it  might  be  {)rt ached  and  proclaimed  with  more  glorious  Evi- 
dence among  the  reft  of  the  Nations. 

III.  fcfus  Chrift,  who  is  the  Subje^  and  Subftance  of  the  Gof- 
pel^ was  himfelf  a  Jew,  of  the  Seed  of  Abraham,  of  the  Nation 
of  Ifrael.  He  was  born,  he  lived,  he  died  amongll  them.  All 
the  great  AtTairs  of  his  Birth,  his  Life,  his  Minifbry,  his  Death 
and  Refurrection,  were  tranfadled  in  their  Country,  and  in  the 
Midfl  of  them.  It  was  fit  the  Benefits  thereof  fhould  be  fiiil 
offered  to  them. 

If  this  Gofpel  of  Chrijl  had  been  firfl  preached  to  the  Gen- 
tiles^ while  it  was  kept  filent  and  fecret  amongfl  the  Jews^  there 
might  have  been  Reafon  to  fufpe(5l  that  there  was  fome  Fraud 
or  Falfhood  at  the  Bottom,  and  that  this  Dodlrine  would  not 
bear  the  Light  in  the  Country  where  thefe  Things  were  done, 
and  that  it  would  not  fland  the  Tefl  of  Examination  in  the 
Land  of  Judea^  and  therefore  the  Story  was  told  firll  among 
Strangers  :    And  thus  the  Gentiles  might  have  found  fome 

Difficulty 


Serm.  XIX.  None  excluded  from  Ilorr.  293 

DiifiCLilcy  to  receive  it,  and  been  prejudiced  againfl  the 
Belief  ot"  it.  Ikit  now,  when  'tis  publilhed  thro'  all  ihcLand 
of  IJracl,  and  the  Apollles  appeal  to  their  own  Countrymen 
for  the  Truth  of  thefe'lVanfadlions :  when  it  has  flood  the 
Tcfb  of  publick  Examination  there,  where  the  Things  were 
tranfa6led,  it  goes  forth  to  the  red  of  the  Nations  with 
brighter  Evidence  and  Glory. 

IV.  I  might  add  in  the  lall  Place,  That  it  v^as  fit  it  floould 
he  firjl  publijhed  to  the  Jews  who  feemed  to  have  the  firjl  Claim 
to  it  ;  that  Jlncc  they  refujed  it,  it  might  be  offered  to  the  poor 
Gtni\\t  Nations  with  greater  ^ujl ice  and  Equity ,  c\7en  the  Jews 
themfelves  being  Judges.  Such  are  the  frequent  Mints  given 
by  St.  Paul.  Atls  xiii.  46.  It  was  necejjary  that  the  IVord  of 
God  fhould  have  been  firjl  fpoken  to  you  ;  but  feeing  ye  put  it 
from  you,  and  judge  yourfehes  unworthy  of  Everlajling  Life,  Loy 
we  turn  te  the  Gentiles.  Be  it  known  therefore  unto  you,  that 
the  Salvation  of  God  is  fent  unto  the  Gentiles,  flw^  they  will  hear 
it,  A6ts  xxvii.  28. 

When  we  think  of  that  poor  unhappy  Nation,  the  Jews, 
fcattered  abroad  among  all  the  Kingdoms  of  the  Earth,  ba- 
niihed  from  their  own  promifed  Land  for  their  Reje61ion  of 
Chriji,  and  yet  hardened  in  their  Unbelief,  mer.hinks  we  (hould 
fend  out  a  Groan  of  Pity  for  them  ;  for  they  are  the  Sons 
and  Daughters  of  Jbrahamy  the  firfl:  Favourites  of  our  God. 
Jefus  our  Saviour  was  their  Mefliah,  their  Kinfman,  and  their 
rightful  King.  We  Ihould  fend  up  a  kind  Wiih  to  Heaven 
upon  their  Account,  "  How  long,  O  Lord,  how  long  (liall 
"  Ifrael  be  cad  off?  How  long  wilt  thou  be  angry  with  the 
"  Children  of  Abraham,  thy  Friend  ?  When  iliall  the  Day 
"  come  for  the  opening  of  their  Eyes,  that  they  may  look 
*'  on  Jefus  whom  they  pierced,  and  believe  and  mourn?  When 
^'  fliall  the  Vail  be  taken  off  from  their  Hearts,  that  they 
*'  may  read  the  Books  of  Mofes,  and  truffc  in  Jefus  of  A^^;^^- 
"  rethy  whom  their  Fathers  crucified?" 

When  we  fee. one  and  another  of  the  Jewip^  Nation,  in 
this  great  City,  and  think  of  their  Blindnefs  and  their  Zeal 
for  the  idle  Traditions  of  their  Teachers,  and  obferve  their 
ignorant  Rage  againfl:  ourBlefTed  Saviour;  when  we  behold 
the  vain  Superditions  of  their  Worfliip,  the  thick  Darknefs 
that  hangs  upon  them  .under  the  brightefl  Beams  of  Go^- 
pel-Light,  and  their  wideDiffcance  from  Salvation,  we  fnould 
let  our  Eyes  affe6l  our  Hearts,  and  drop  a  Tear  of  Compaf- 
Hon  upon  their  Souls.     ^'  Thefe  were  they  to  whom  the  Pro- 

V    '^  "  m'iQs 


i( 


i( 


294  Nofje  excluded  from  Hope.  Vol.  I. 

"  mifes  of  Salvation  did  firfl  belong,  and  to  whom  the  firft 
*^  News  was  bro't  that  J  ejus  the  Saviour  is  born.  Thefe  are 
*'  they  to  whom  theGofpel  was  firft  preached.  God  himfelf 
*'  dwelt  in  the  midft  of  them,  and  the  Son  of  God  was  their 
"  Brother,  their  Flefhand  their  Blood.  Tho'  they  are  for  a 
**  Seafon  caft  off  for  their  Infidelity,  yet  God  has  told  us, 
*^  that  he  has  a  fecretLo-u^ /or  that  Nation  i\i\\  for  their  Father 
*'  Abraham'j"  Sake,  Rom.  xi.  28.  and  this  Love  fliall  break 
*^  forth  in  its  full  Glory  one  day.  Make  hafte,  O  Deliverer^ 
*^  who  didft  come  out  of  Zion^  make  hafte  to  fulfil  thy  Pro- 
mifes,  and  turn  away  Ungodlinefs  from  Jacob.  Let  theFw/- 
nefs  of  the  Gentiles  be  brought  in,  and  let  all  Ifrael  be  faved. 
Bring  them  back  from  all  the  Lands  whither  thine  Anger 
hath  fcattered  them.  Releafe  thy  ancient  People  from 
their  long  Captivity  to  Satan,  and  their  Bands  of  thick 
Darknefs.  Be  thou,  O  JefuSyWho  art  the  Light  of  the  Gen- 
*^  tiles,  be  thou  alfo  the  Glory  of  thy  People  Ifrael." 

But  I  would  endeavour  to  make  a  larger  Improvement  of 
this  general  Head  of  Difcourfe. 

Does  the  Gofpel  bring  Salvation  to  every  one  that  believes 
without  Exception  ;  to  all  Ranks  and  Charafters,  and  De- 
grees, and  Orders  of  Men  ?  then  let  this  Grace  be  fpread  far 
abroad:  And  let  not  the  more  polite  and  nicer  Hearers  grow 
tired,  or  drowfy,  or  difdainful,  while  I  amplify  a  little  and 
diffuse  my  Thoughts  into  various  Particulars,  pointing  out 
the  Variety  of  the  Subjefts  of  this  Grace;  for  I  would  (  as 
it  were  )  mention  every  Sinner  by  Name,  that  they  may  not 
be  left  only  to  unafFediing  general  Notions,  but  being  fpecially 
addrefled  to,  they  may  all  come  and  partake  of  this  Salvation 
by  believing  this  Gofpel. 

A  glorious  and  exrenfive  Gofpel  indeed,  and  a  wide-fpread- 
ing  Salvation  !  To  e'oery  one  who  believes  1  None  excluded 
from  this  Blefllng  ! 

I.  'Tis  not  confined  to  one  Nation,  or  one  Family,  not  to 
one  Tribe  or  Kindred  of  Mankind,  as  cheLaw  of  Mofes  was, 
Go  preach  the  Gofpel,  fays  our  Lord,  to  every  Creature^  Mark 
xvi.  15.  Preach  Repentance  and  RemiJJion  of  Sins  in  my  Name 
among  all  Nations,  beginning  at  Jeruflilem,  Luke  xxiv.  47.  To 
the  yew  firft,  but  let  noc  this  Grace  be  confined  to  them  : 
Publifti  this  blefled  Dcdlrine  alfo  to  the  Sinners  among  the 
Greeks  and  Gentiles,  You  that  are  afar  off  from  God,  even 
in  the  Ends  of  the  Earth,  ye  are  called  to  look  unto  Chrijl,  and 

be 


Serm.  XIX.  None  excluded  from  Hope.  295 

he  favcdy  Ifa.  xlv.  22.  'Tis  no  matter,  O  Sinner  !  what  thy 
Father  was,  or  what  thy  Kindred  are !  if  thou  art  but  a  Be- 
liever in  Chrifl,  thy  Soul  is  happy,  thy  Sins  are  pardoned, 
tne  Go/pel  is  the  Power  of  God  to  thy  Salvation, 

2.  "lis  not  confined  to  one  Sex  only,  or  to  onaJge.  I'he 
Children  are  called  as  well  as  the  Fathers,  and  Men  and  Wo- 
men are  invited  to  partake  of  thisBlefllng  together  inChrift. 
There  is  neither  Male  nor  Femaky  neither  Young  nor  Old,  nei- 
ther Greek  nor  y^uj,  that  have  any  Diftindlion  put  upon  them, 
to  exclude  them  from  this  Grace,  they  are  all  one  in  Chrijl  Jefus^ 
Gal.  iii.  28.  Children,  have  you  feen  the  Evil  of  your  Sins 
and  the  Danger  of  Hell  ?  Do  you  long  for  pardoning  and 
faving  Grace,  and  are  you  willing  that  Chrill  fhould  make 
your  Peace  wiih  God,  that  he  (liould  enable  you  to  ferve  him 
upon  Earth, and  prepare  you  for  Heaven?  Come  then,truft 
in  this  Gofpel,  give  up  yourfelves  to  Jefus  Chrijl  the  Saviour 
in  the  Manner  Hiave  fpoken,and  the  Salvation  is  yours.  Nor 
let  old  Sinners  thrufl:  away  this  Mercy  from  them,  under  a 
pretence  that  they  have  long  abufed  it.  You  are  now  under 
the  joyful  Sound  of  the  Gofpel;  you  fit  now  under  the  Lan- 
guage of  inviting  Love:  Are  you  willing  to  be, made  new 
Creatures  before  you  die,  and  to  accept  of  a  Deliverance 
from  Flell,  tho'  you  are  upon  the  very  Borders  of  it  ?  Behold 
Power  enough  in  this  Gofpel  to  deliver  you  :  The  Blood  of 
Chrift  can  wafli  out  Stains  of  the  longeft  Continuance:  the 
Spirit  of  Chrift  can  change  the  Skin  of  an  Old  Ethiopian,  d.nd 
create  an  old  inveterate  'FranfgrefFor  into  Holinefs.  This 
Gofpel  could  fave  the  Thief  upon  the  Crofs,  and  enfure  Para- 
dife  to  him.  It  can  refcue  a  dying  Rebel  from  Ecernal  Death ; 
for  it  gives  Life  and  Salvation  to  every  one  that  believes. 

3.  'Tis  not  limited  to  one  Rank  or  Condition  of  Men  in  the 
Civil  Life,  but  reaches  to  Perfons  of  every  Circum fiance.  The 
Rich  and  the  Poor,  the  Majler  and  the  Servanty&.Q  Prince  and 
the  Peafant,  muft  partake  of  Salvation  by  the  fame  Faith  in 
the  Son  of  God.  The  Barbarian  and  the  Scythian,  who  feem 
to  be  born  for  Slaves,  and  the  Romans  who  are  Lords  of  the 
Earth,  the  Bond  and  the  Free,  have  all  an  equal  Call  to  receive 
this  Salvation.  Col.  iii.  11.  Ye  are  all  rich  enough  to  obtain 
it:  There  is  no  Purchafeof  thefe  Bleflings  by  any  other  Price 
but  that  of  the  Blood  of  Jefus.  Silver  and  Gold,  and  the 
Treafure  of  Kings  are  all  contemptible  Offers  in  fo  facred  a 
Concernment  as  this  is.  The  Benefit  is  too  valuable  to  be 
bought  at  any  meaner  Rate:  Chrift  who  paid  for  it, will  be- 

V  4  flow 


2^6  None  excluded  from  Hope.  Vol.  I. 

flow  it  freely  on  all.  If  the  Rich  will  receive  it^they  mud 
come  ivithout  Money ^  and  without  Price,  and  accept  of  the  free 
Gift  of  God,  as  humble  Petitioners  at  hisFootftool;  and  the 
Poor  that  have  no  Money,  Come  ye  and  buy ;  Ifa.  Iv.  i,  2.  Let 
the  vilefl  meanefl:  Creature  come  to  this  Treafury  of  Grace, 
and  with  Thankfulnefs  receive  the  Salvation,  for  'tis  bought 
already.  You  are  called  only  to  trufh  in  this  Gofpel,  to  fur- 
render  yourfelves  to  this  Saviour,  and  the  Salvation  Ihall  be 
yours.  Ye  that  are  mean  and  low  and  bafe  in  this  World, 
there  are  many  of  your  Brethren  already  join'd  in  the  Fel- 
lowihip  of  this  Gofpel  :  Come,  enter  yourfelves  into  the 
Blefled  Fraternity.  To  the  Poor  the  Go/pel  is  preached,  and  the 
Poor  receive  it.  But  there  are  fome  Noble,  there  are  fome 
Great,  there  are  fome  Rich,  that  have  felt  the  Power  of  ic 
too:  There's  Philemon  theMafber, and  his  Servant  OnefimuSj 
joined  in  the  fame  Faith,  and  Partakers  of  the  fame  Salvation. 
Phikm.  16. 

Again,  4thly, 'Tis  not  confined  toPerfons  whofe  intelle^ual 
Excellencies  are  fuperior  to  their  Neighbours,  or  ivho  exceed  others 
in  Underftanding  and  the  Acquirements  of  the  Mind.  St.  Paul 
was  Debtor  both  to  the  IVife  and  the  Unwife  ;  to  the  learned 
Greeky  and  to  the  ignorant  and  unpolifhed  Barbarian,  Rom. 
i.  14.  He  preached  the  Gofpel  to  all  of  them,  for  Chriji  had 
a  chofen  Number  amongft  them  all.  If  the  Witty,  and  the 
Wife,  and  the  Learned,  will  lay  down  their  Pride,  and  fub- 
mit  to  the  Do6lrine  of  Chriji  crucified,  and  not  call  it  Fooli/Jj' 
nefs  :  If  they'll  humble  their  Underftandings  to  receive  the 
facred  Myfteries  of  our  Religion,  God  mayiifejl  in  the  Fleflj, 
and  put  to  death  for  the  Sins  of  iMen,  and  will  place  the  Con- 
cerns of  their  eternal  Welfare  into  the  Hands  of  him  who 
hung  bleeding  upon  theCrofs:  If  they  are  willing  to  be  con- 
vertedy  and  become  as  little  Children,  there  is  a  Door  for  them 
to  enter  into  the  Kingdom  of  Heaven.  And  as  for  you,  whofe 
Underftandings  are  weak  and  unpolifhed  with  human  Learn- 
ing, this  is  a  Do<5lrine  and  a  Gofpel  exa6tly  fitted  for  your 
Chara6ler:  'Tis  no  Bufinefs  of  great  Sagacity,  no  ingenious 
Matter  to  become  a  Chriflian.  Believe  the  Truths  that  are 
plainly  revealed  concerning  your  own  Sin  and  Mifery,  and 
the  Power  of  ^efus  Chrifl  to  fave  you  ;  bewail  your  own 
Wretchednefs  and  Guilt,  and  intrufl  yourfelves  in  the  Arms 
of  his  Grace,  that  ye  be  made  holy  and  happy,  and  ye  alfo 
fhall  become  PoiTefTors  of  the  fame  Kingdom.  Father,  I  thank 
thee.  Lord  of  Heaven  and  Earth,  that  tho'  thefe  Things  may  be 

hidden 


Scrm.  XIX.  None  excluded  from  Mope.  297 

bidden  from  the  /Hfe  and  the  Prudent,  yet  thou  hajl  revealed 
them  to  Babes,  Mat.  xi.  25,  26. 

But  I  pLirfue  the  Dillribucions  of  this  Grace  yet  farther. 

5.  No  particular  Tempers  or  Conjlitutions  of  Men,  no  different 
Oualities  of  Soul  or  Body,  can  exclude  thofe  that  believe  from 
cne  Grace  or  Blellings  of  this  Gofpel.  Let  not  the  Jlrong  Man 
glory  in  his  Strength,  nov  the  comely  Figures  o^  Ihiman  Nature 
boall  themfclves  in  their  Beauty.  Let  not  the  fVeak  be  over- 
whelmed with  Dcfpair,  nor  the  Deformed  or  Uncomely  fland 
afar  ofY  and  abandon  their  Hopes  ,*  the  fame  Saviour  propofes 
the  Riches  of  his  Grace  to  ail.  Learn  therefore  to  look  upon 
all  your  natural  Advantages,  and  all  your  natural  Difcourage- 
ments,  with  a  negligent  Eye  in  the  Matter  of  your  Salvation. 
If  you  would  be  llrong  to  win  Heaven,  you  muffc  borrow  all 
your  Strength  from  Chrijl  and  the  Gofpel.  If  you  would  ap- 
pear Comely  and  Honourable  before  the  Face  of  God,  you 
muft  be  cloathed  in  the  Robe  of  Right eoufnefs  and  the  Gar- 
ments of  Salvation  which  he  has  prepared,  Ifa.  Ixi.  10. 

Nor  can  any  Difference  m  the  n^iur a\  Oi^ialities  of  the  Soul 
forbid  any  Perfon,  who  believes  in  Chrijt,  to  hope  for  this 
Salvation.  Thofe  who  are  by  Nature  Proud  or  PeevifJj,  Sullen 
or  Pajfionate,  Angry  and  Revengeful,  have  been  made  Parta- 
kers of  this  Grace,  as  well  as  thofe  who  by  the  Complexion 
of  their  animal  Frame,  and  the  original  Temper  of  their 
Minds,  have  had  more  of  the  natural  Virtues  belonging  to 
them ;  fuch  as  Gentlenefs,  Meeknefs  of  Spirit,  Good  Humour  and 
Kindnefs.  Thofe  who  have  fomething  in  their  very  Frame 
that  is  Sly  and  Crafty,  or  Covetous,  IVanton  and  Intemperate, 
have  felt  the  Power  of  this  Gofpel,  as  well  as  thofe  that  have 
been  Generous  and  Sincere^  Modejt,  Cbafte  3.nd  /Ibjlemious ;  for 
the  Grace  of  the  Gofpel,  which  was  typified  by  the  Ark  of 
Noah^  takes  in  all  Manner  of  Animals,  clean  and  unclean, 
and  faves  them  from  the  Deluge  of  Divine  Wrath  that  fhall 
come  upon  an  ungodly  World.  But  there  is  this  Bleffed  Dif- 
ference, that  the  Brutes  went  out  of  the  Ark  with  the  fame 
Nature  they  brought  in  ,•  but  thofe,  who  come  under  the 
Proteftion  and  Power  of  this  Gofpel  by  Faith,  are  in  fome 
meafure  changed ;  they  are  refined,  they  are  fandlified :  The 
Wolf  that  came  in  is  turning  into  a  Lamb,  and  the  Raven  by- 
degrees  becomes  a  Dove  ,*  furely,  the  Gofpel  has  begun  to 
make  them  fo,  for  it  has  begun  their  Salvation. 

I  will  grant  indeed,  that  the  perverfe  Temper  of  Blood 
and  Spirits,  and  the  very  Make  of  the  Man,  as  to  his  natural 

vicious 


298  None  excluded  from  Hope.  Vol.  I. 

vicious  Qualities y  is  feldom  incirely  altered  by  the  Grace  of 
God  here  on  Earth.  There  will  be  fome  Sallies  of  animal 
Nature,  fome  Outbreakings  of  the  irregular  Fire  that  is  pent 
up  in  the  Conftituiion ;  and  thefe  will  too  often  mix  them- 
felves  with  our  Condu6t,  and  interline  our  A6ls  of  Virtue 
and  Duty.  But  the  Holy  Soul,  who  believes  in  Chrijly  will  be 
humble,  will  mourn,  will  accufe  and  chide  itfelf  before  God 
in  fecret,  and  will  be  importunate  and  refllefs  in  Prayer  for 
the  Vi6lory.  TheChriflian  will  not  fuffer  himfelf  to  be  car- 
ried away  willingly  bv  the  Stream  of  vicious  Inclinations  ; 
for  he  that  is  born  of  Godfmneth  noty  i  John  v.  i8.  and  it  is  in 
vain  to  talk  of  the  G'fpcl  and  Salvation,  of  Faith  and  Grace, 
if  we  give  up  the  Reins  to  vicious  Nature,  and  bid  a  care- 
If^fs  Farewel  to  any  one  Virtue. 

But  to  proceed  yet  farther  in  reckoning  up  the  various 
Chara6lers  of  Men,  whom  the  Gofpel  makes  Chrijlians  by 
the  Grace  of  Faith. 

6.  As  no  Perfons  are  excluded  becaufe  of  their  Natural 
Conftitutiony  fo  neither  are  any  forbid  the  Bleffing  of  Salva- 
tion becaufe  of  their  former  ///  Chara&ers  in  the  moral  Life. 
Not  the  greateil  of  Sinners  are  fliut  out  from  this  Blef- 
fing, if  they  repent  and  believe  the  Gofpei.  Not  the 
Jews  who  crucified  the  Lord  of  Glory:  Not  the  Gentiles 
or  GreekSyWho  were  Slaves  to  Superflition  and  Idolatry,  and 
drenched  in  moft  infamous  and  abominable  Pra6tices  ;  the 
GreekSy  who  gave  themfelves  up  to  work  Uncleannefs 
with  Greedinefs,  without  God,  and  without  Hope  in  the 
World.  One  Goipel  has  faved  them  all.  No  former 
Follies  or  Faults,  no,  not  the  greateft  of  Sins  againft  Man,^ 
or  againfl:  God  himfelf,  ought  to  fliut  up  an  humble  Soul  un- 
der Defpair  ;  for  this  is  a  faithful  Saying,  and  'voorthy  of  all 
Acceptation^  that  Jefus  Chrift  came  to  fave  the  cbief  of  Sinners^ 
I  Tim.  i.  15.  And  that's  a  Word  of  mod:  extenfive  Grace 
which  our  Saviour  fpeaks,  M2UZ?.  xii.  31.  All  Manner  of  Sin 
and  Blafphemy  [hall  be  forgiven  unto  Men. 

You  who  have  enjoyed  a  happy  Education,  and  had  pious 
Parents  to  boafl  of,  as  the  Je-vis  boafl:ed  of  Abraham  ;  you 
who  have  many  fliining  Works  of  Sobriety  and  Righteouf- 
nefs,  you  are  called  to  come  and  truft  in  this  Gofpel  :  But 
you  muft  renounce  all  your  pretended  Merit,  and  accept  of 
pardoning  Grace,  or  you  can  never  be  favcd.  And  you  that 
have  nothing  that  looks  like  a  good  Work  to  glory  in.  Sin- 
ners as  bad  as  the  woril  of  Gentile:,  come,  and  believe  this 

Gofpel, 


Serni.  XIX.  None  excluiUd  frotn  Horn.  2()<) 

(Jofpeljand  furrender  yoiirfclvesco  Jcfus  the  Prince  and  tliC 
Saviuur  ,•  his  Blood  is  All-lulFicient  for  the  Pardon  oC  your 
Sins,  his  Righteoufnefs  is  All-fufficicnt  for  your  Juflification  ; 
and  his  Spirit  can  purify  your  (Inful  Natures.  ip^hercSin  has 
abounded,  Grace  has  much  more  abounded^  Rom.  v.  20.  "l^is  (o 
the  everlafting  1  (onour  of  the  Gojpelof  Chrijt,  that  it  has  ap- 
peared to  be  the  Pcxer  of  God  to  the  Salvation  of  Multitudes 
of  fuch  as  you:  Such  ijoere  forne  of  you  (  faith  the  Apon;le  to 
the  Corinthians  )  But  ye  are  wafJjed^  but  ye  are  fanBified,  but  ye 
are  juJUfied  in  the  Name  of  the  Lord  Jefus,  and  by  the  Spirit  of 
our  God;  i  Cor.  vi.  11. 

And  furely  if  great  Degrees  of  Sin  cannot  exclude  the 
penitent  Soul  from  the  Benefit  of  the  Gofpel  ;  then  7thly, 
neither  fliall  any  Perfon  be  excluded  becaufe  of  the  weak 
Degrees  of  his  Faith :  Him  that  is  "weak  in  the  Faith  receive  ye  ; 
for  Chrifh  has  received  him  ;  Rom.  xiv.  i,  3.  Read  that  kind 
condefcending  Promife,  and  believe  it  ;  Matth.  xii.  20.  He 
mil  not  break  the  bruifed  Reed,  nor  quench  the  fmoking  FlaXy  nor 
fupprefs  nor  defpife  the  lead,  the  loweft  Defires  of  Grace; 
He  will  encourage  the  youngefl  and  the  feebleft  A6ls  of  fm- 
cere  Repentance  and  true  Faith,  tho'  flruggling  under  much 
Sin  and  Darknefs,  till  it  break  out  into  evident  and  adlive 
Flame.  The  little  tender  Seed  of  Grace  under  his  heavenly- 
Influences  (liall  bud  and  bloflbm,  and  fpring  up  into  full  Glory. 

How  large  and  glorious  is  the  Salvation  that  attends  Faith 
in  this  Gofpel  ,*  How  extenfive  is  the  Grace  of  God  our  Sa- 
viour! How  unfearchable  are  the  Riches  of  his  Mercy  !  O 
the  Heights  and  the  Depths y  the  Lengths  and  Breadths  of  the  Lov& 
ofCbriJt^  that  pafs  all  Knowledge !  None  of  the  Sons  or  Daugh- 
ters of  Adam  the  Sinner  are  excluded  from  this  Salvation, 
where  the  Gofpel  is  preached,  but  thofe  who  exclude  them- 
felves  by  Stubbornnefs  and  Unbelief.  Perfons  of  every  Kind, 
every  Chara61er,  Condition  and  Quality,  amongfl  Men,  have 
found  this  Gofpel  become  the  Power  of  God  to  their  Salvation, 
when  they  have  fled  to  this  Refuge  and  believed  in  this 
Saviour. 

What  Improvement  now  {hall  I  make  of  the  lafl  Part  of 
this  Difcourfe,  this  wide  Extent  of  Salvation  bejlowed  on  all 
who  believe"^  Has  every  Angle  Believer  this  Salvation  infome 
Meafure  confer'd  on  him,  and  wrought  in  him?  Then  here 
is  a  plain  and  evident  1  efl,  whereby  to  try  our  Faith,  or  a 
certain  Sign  whereby  we  may  judge,  whether  we  are  true 
Believers,  or  no. 

The 


300  Nons  excluded  from  Hope.  VoL  I. 

The  Gofpel  is  the  Manifeflation  of  the  Power  of  God  for 
the  Salvation  of  every  one  that  believes.  What  have  you  found 
of  this  Salvation  begun  in  you '?  What  have  you  felt  of  your 
own  Guilt  and  Wrecchednefs  by  Reafon  of  Sin,  and  of 
your  Danger  of  Eternal  Death  ?  Have  you  feen  the  Death 
of  Chrift  as  an  effe6hial  Atonement  to  procure  the  Forgive- 
nefs  of  an  offended  God?  Have  you  beheld  the  Power  and 
Grace  of  Cbrijl  fufficient  to  renew  your  finful  Natures,  and 
to  form  them  after  the  Image  of  God  in  Righteoufnefs  and 
true  Hoiinefs  ?  Have  you  found  your  Confcience  reding 
upon  the  Sacrifice  of  Chrijt,  2ind  your  Souls  humbly  expedling 
Pardon  and  Peace  there  ?  Are  your  Hearts  turned  away  from 
every  Sin  1  Is  the  Temper  of  your  Mind  made  Divine  and 
Heavenly,  and  fuited  to  the  Bufinefs  and  Bleffednefs  of  the 
upper  World?  This  is  ihQ Salvation  of  Chrifi  which  the  Gof- 
pel propofes,  and  bedows  upon  all  that  believe. 

Upon  fuch  folemn  Enquires  as  thefe,  lam  perfuaded  there 
is  many  a  Soul  muil  take  up  this  heavy  Complaint,  '^  Alas ! 
^'  I  fear  I  am  no  Believer:  I  have  fat  long  under  the  Sound 
'^  of  the  Gofpel,  and  I  have  l^jrd  theDodlrine  of  Chrifi  cru- 
''  cified  many  Years  to  no  Purpofe  ;  for  I  have  never  found 
'^  this  Gofpel  attended  with  any  fuch  powerful  Impreffions 
"  as  to  begin  Salvation  in  me.  I  have  been  too  thoughtlefs 
"  about  the  Guilt  of  my  Sins,  and  about  the  Forgivenefs  of 
^^  them  in  the  Court  of  Heaven.  Nor  have  Hound  my  finful 
"  Nature  changed,  nor  my  Affe6lions  fan^lified.  I  have 
'^  very  little  of  thefe  fpiritual  Defires  and  Delights  which 
'^  have  been  before  defcribed  as  Part  of  my  Salvation.  I 
'^  feel  the  inward  Workings  of  my  Soul  vain  and  carnal 
*'  dill  ;  I  am  not  prepared  for  the  heavenly  World,  and 
*^  furely  then  I  have  never  truly  believed  in  Chrid,  nor 
'^  received  his  Gofpel. 

To  fuch  Complaints  as  thefe,  I  would  propofe  thefe 
three  feveral  Anf'wcrs, 

Anfvoer  I.  It  may  be  fo  indeed.  All  this  Complaint 
may  be  jud  and  true;  and  perhaps  thou  art  an  Unbeliever 
dill,  dead  in  Trefpaffes  and  Sins,  and  expofed  every  Mo- 
ment to  the  Stroke  of  Death,  and  to  everlading  Mifery. 
This  is  the  Cafe  of  many  a  thoufand  befide  thy  felf  :  Even 
the  greated  part  of  thofe  who  are  called  Chriflians,  are  yet 
afar  off  from  God  and  from  Salvation,  and  have  bo  juft 
Ground  to  fuppofe  that  they  are  Believers  in  CbriJL  But  it 
IS  of  infinite  Concern  for  thee,  O  Sinner,  to  bufy  thy  felf 

about 


Scrm.  XIX.  ^o^^  excluded  from  Hope.  301 

about  this  Enquiry.  There  is  not  any  one  At\  in  tliy  Lift-,  in 
which  thou  can'll  be  engaged,  that  is  of  greater  and  more 
awful. Importance  than  this  ;  for  thy  Heaven  or  thy  Hell 
depends  upon  ir. 

Some  fit  all  their  Days  under  the  Gofpel,  and  hear  nothing 
but  the  outward  Sound,  always  unmoved,  unawakened 
and  unaffeded  •,  Cumbering  and  nodding  upon  the  Bor- 
ders of  Eternal  Fire  •,  while  others  hear  the  Voice  of  the 
Son  of  God,  arife  from  the  Dead,  and  receive  a  new,  a  divine 
Life.  Some  in  the  lame  Family,  perhaps  of  thy  own  Kindred, 
thy  Flefli  and  Blood,  or  fome  that  are  upon  the  fame  Seat  in 
the  publick  Afltmbly,  are  convinced  and  converted,  believe  in 
Chrift,  and  are  laved  •,  while  thou  remained  a  hard  and  impe- 
nitent Sinner  under  the  Voice  of  the  fame  Grace,  and  the  Preach- 
ing of  the  fame  Salvation. 

And  if  this  be  thy  Cafe,  it  is  a  dreadful  one  indeed.  Con- 
fider,  how  will  thy  Condemnation  be  aggravated,  that  thou  haft 
heard  the  Golpcl  publifhed  with  fo  much  glorious  Evidence 
in  fuch  a  Land,  and  fuch  an  Age  of  Light  as  this  is,  and  yet 
thou  abideft  in  the  State  of  Impenitence,  and  Unbelief,  and 
Death.  Thou  haft  had  the  BlefTings  of  Heaven  offered  at  thy 
Door,  and  haft  hitherto  refufed  to  receive  them.  Thou  haft 
fat,  as  it  were,  on  the  Banks  of  the  River  of  Life^  and  never 
defired  to  tafte  the  living  Water.  Thou  haft  dwelt  near  the 
Shadow  of  the  ^ree  of  Life^  but  art  an  utter  Stranger  to  the 
Fruit.  O  !  with  what  a  ftupid  and  a  carelefs  Ear  haft  thou 
heard  the  Things  of  thy  everlafting  Peace  !  Think  of  it  there- 
fore, and  be  horribly  afraid  :  If  the  Gofpel  be  not  powerful  for 
the  Salvation  of  thy  Soul^  it  will  become,  through  thy  own  Im- 
penitence, a-  powerful  Means  to  increafe  thy  Damnation,  to 
make  thy  Hell  hotter,  and  thy  eternal  Sorrows  more  intolera- 
ble. Wo  to  thee^  Capernaum^  Wo  to  thee^  Bethfaida  -,  Wo  unto 
you,  O  Sinners  of  Great  Britain^  ye  have  been  exalted  to  Hea- 
ven in  Divine  Favours,  and  ye  fhall  be  thruft  down  to  Hell,  if 
ye  continue  in  Unbelief.  //  fhall  be  more  tolerable  in  the  Bay  of 
Judgment  for  Sodom  and  Gomorrah,  than  for  you ;  Matth  xi.  2 1 . 

But  art  thou  indeed  yet  an  Unbeliever  ?  Yet  fleeping  the 
Sleep  of  Death  ?  It  may  be  this  is  thy  awakening  Time  :  It 
may  be  this  is  the  Hour  when  thou  (halt  begin  to  hear  the  Voice 
of  God  in  order  to  Life.  O  cherifh  fuch  important  Thoughts 
as  thefe.  Let  them  arife  with  thee  in  the  Morning,  let  them 
lye  down  at  Night  with  thee,  and  give  thyfelf  no  Reft,  nor  give 

Reft 


302  None  excluded  from  Hope.  Vol.  I.  ■ 

Reft  to  the  God  of  Heaven,  nor  to  Jefus  Cbr'ift  the  Saviour, 
till  he  has  received  thy  Soul  into  the  Arms  of  his  Love,  for- 
given thy  Sins,  and  made  thee  a  new  Creature,  that  the  Gofpel 
may  not  be  to  thy  Soul  the  Savour  of  eternal  Death. 

yinfiv.  II.  But  perhaps  the  Perfon  who  makes  this  Com- 
plaint may  be  fome  humble  melancholy  Chrijlian^  fome  fincerc 
Believer  in  Chrijl^  and  yet  under  dark  and  timorous  Apprehen- 
fions  concerning  his  own  State.  It  may  be,  poor  trembling 
Soul,  that  thou  haft  found  the  Preaching  of  the  Gofpel  to  be 
the  Power  of  God  to  thy  Salvation^  tho'  thou  art  not  able  rightly 
to  evidence  it  to  thy  own  Confcience. 

Thou  haft  not  the  Joy  of  Pardon  indeed,  but  haft  thou  not 
fome  glimmering  Hopes  ?  Surely  thou  doft  not  abandon  thy 
felf  to  utter  Defpair.  Thou  haft  not  AlTurance  that  Chrift 
has  accepted  of  thee  •,  but  art  thou  not  fmcerely  willing  to 
furrender  thyfdf  to  him,  to  receive  his  complete  Salvation  in 
the  Holinefs  as  well  as  the  Happinefs  of  it  ?  Doft  thou  not 
long  to  be  pardoned  and  accepted  of  God,  for  the  fake  of  his 
Death  and  Obedience  ?  And  art  thou  not  heartily  defirous  to 
give  him  all  the  Honour  of  thy  Salvation  }  Thou  haft  not 
much  Power  againft  Sin,  but  doft  thou  not  hate  it  with  im- 
mortal Hatred,  and  efteem  it  thy  conftant  Enemy  ?  Does  it  not 
often  caufe  thee  to  mourn  before  the  Lord  becaufe  of  thy  cap- 
tive State,  and  the  Working  of  indwelling  Iniquities }  Perhaps 
thou  doft  not  yet  feel  thyfelf  to  be  manifeftly  faved  from  Sin, 
but  art  thou  not  faved  from  the  Love  of  Sin  ?  It  dwells  in  thy 
Flefh,  it  may  be,  and  raifes  Tumults  there,  but  not  in  thy  De- 
fire  and  thy  Delight.  Canft  thou  not  fay  with  the  Apoftle, 
Rom.  vii.  2^,  24.  Th'ereJs  a  Law  in  my  Members  warring  a- 
gainft  the  Law  of  my  Mind  ?  But  it  is  a  daily  Torment  to  me, 
O  wretched  Man  that  I  atn  !  who  pall  deliver  me  F  Thou  doft 
not  love  God,  it  may  be,  according  to  thy  Wifti  and  Defire  ; 
but  is  there  any  Thing  which  thou  valueft  more  than  God 
and  his  Love  ?  Art  thou  not  truly  willing  to  love  him  above 
all  Things,  to  be  renewed  and  fandified  in  all  the  Powers  of 
thy  Nature,  to  be  fitted  for  the  Bufinefs  of  Heaven,  and  fuited 
to  the  BlefTednefs  ? 

If  thy  Heart  can  echo  to  this  fort  of  Language,  and  the 
Grace  of  God  has  prevailed  thus  far  in  thee,  then  thy  Salva- 
tion is  begun  ;  the  Gofpel  has  (hewn  its  Divine  Power  upon 
thee,  and  thou  art  indeed  to  be  numbred  among  the  Believers. 

Jnf 


Semi.  XIX.         None  excluded  from  Ilort.  30^ 

/htf.   III.  But  1  woiikl  concluJe  my  Difcourfc  with  a  Word 
that  may  have  equal  Rcfpedl  to  Saints  or  Sinners.     If  you  arc 
concerned   fincerely    about  your  eternal  Welfare,  hut  can  fee 
no  comfortable  Evidences  in  yourfelves  of  the  Work  of  Faith 
or  the  Beginnings  of  Salvation  \  if  all  within  you  appear  robe 
Guilt  and  Sin,  and  there  is  much  of  Hell  and  Darknefs  in  the 
Soul,  yet  do  not  call:  away  all  Hope  :  Arife  and  come  to  Jefus 
the  Saviour,  Behold  he  called  you.     This  is  the  Seafon  of  th.c 
Grace  of  the  Gofpel,  I'his  is  the  accepted  Time^  this  is  the  Day 
of  Salvation.     Make  hafte  now  to  the  City  of  Refuge,   fty 
now  to  the  Hope  that  is  fet  before  you. 
V  The  Promifes  are  held  open  to  thee,  O  Soul  !     whofoever 
thou  art,  even  the  Promifes  of  Light,  and  Life,  of  Grace  and 
eternal  Glory.     Chrifi  Jefus  invites  thee  by  the  MefTenger  of 
his  GofpeJ :  If  there  be  fome  Darknefs  upon  thy  Spirit,  don't 
fpend  all  thy  Times  in  laborious  and  fruitlefs  Enquiries  whether 
thou  haft  heretofore  believed  in  Chrift,  or  no  •,  but  come  now 
with  an  humble  Senfe  of  thy  guilty  and  fmful  Circumftances, 
and  furrender  thy  felf  to  his  Charge  and  Care  by  anew  A5f  of 
jFtf//i7,orTruft,  orDcpendance  Plead  with  him  to  accept  a  vile 
Criminal  over- loaded  with  Guilt  and  Mifery,and  to  make  thee 
accepted  with   God   by  a  Righteoufnefs  which  was  not  thy 
own.     Befeech  him  to  look  with  Pity  on  thy  unholy  Soul,  to 
fandify  and  renew  it,  to  take  thy  hard  Heart  into  his  Hand, 
and  foften  it  into  Repentance.     Plead  with  him,  and  fay,  Lord.^ 
art  not  thou  exalted  to  give  Repentance  as  well  as  Remijfion  ? 
Entreat  of  him  to  fubdue  thy  Sins,  to  new- mold  and  create  all 
the  Powers  of  thy  Nature  in  the  Beauties  of  Holinefs,  and  to 
prepare  thee  for  the  heavenly  State.     Go  and  complain  hum- 
bly at  his  Mercy-Seat,  how  long  thou  haft  fat  under  the  Mi- 
niftry  of  his  own  Gofpel,  and  felt  no  Divine  Power  attending 
it.     Intruft  thy  Soul   now  to  his  Care,   and  place  thyfelf  by 
Faith   under  his  Divine  Influences.     He  that   comes  in  this 
Manner  fball  in  no  wife  he  caft  out,  for  the  Lord  has  promifcd 
to  receive  him,  John  vi.  37.  Wait  on  him  with  daily  Importu- 
nity, follow  all  the  Means  of  Grace  which  he  hath  appointed, 
and  the  Gofpel  of  Chrift  fhall  appear  in  due  Time  to  be  the 
Fewer  of  Ged^  even  thy  God,  to  thy  Salvation.    Amen, 


SERM, 


304  Chrijlian  Morality,  viz.  Vol.  I, 

SERMON     XX. 

Chriftiaa  Morality,  viz.  Truth,  Sincerity, ^c. 


)  :^;  . 


Philip,  iv.  8. 

Finally,  Brethren^  Whatfoever  "Things  are  true^  wbatfc ever  Things 
are  honejl^  (  or  grave  )  whatfoever  Things  arejuft^  whatsoever 
Things  are  pure^  whatsoever  Things  are  lovely^  whatfoever 
Things  are  of  good  Report  •,  //  there  be  any  Virtue^  and  if 
there  be  any  Praife^  think  on  thefe  Things. 

FAITH  and  Pradtice  make  up  the  whole  of  our  Rejigion  : 
A  Sacred  Compound,  and  divinely  neceffary  to  our  Hap- 
pinels  and  our  Heaven  !  Nor  does  the  blefied  Apoftle  in 
any  of  his  Writings  ever  dwell  fo  intirely  on  one  of  them,  as  to 
forget  the  other.  In  this  Letter  to  the  Saints  at  Philippic  Prac- 
tice h2iZ  the  iargeft  Share.  Thro'  every  Chapter  helcatters  up 
and  down  particular  Dire^iions  for  the  Condudt  of  thofe  Belie- 
vers  who  dwelt  among  the  Gentiles  •,  bat  he  gives  them  two 
General  Rules,  by  which  they  were  to  walk. 

The  iirlf  is  in  the  Beginning  of  his  Epiflle,  Philip,  i,  27.  Let 
your  Converfation  be  as  becomes  theGofpel.  A6t  always  agreeable 
:o  the  Temper  and  Defign  of  that  Gofpel,  which  brings  Sal- 
vation by  Jefus  Chrijl^  and  then  you  will  certainly  praAile 
every  Virtue  of  Life  ;  your  Carriage  can  never  be  amifs- 

And  towards  the  latter  End  of  his  Letter  he  faith,  Finally 
Brethren,  before  I  take  my  Leave  of  you,  I  would  give  you 
another  general  Rule  to  direcft  your  Practice  -,  I  would  recom- 
mend Holinefs  to  you  under  another  View,  and  defcribe  it  in 
fuch  Colours  and  Charadlers,  as  will  not  only  approve  them- 
felves  to  your  Fellow- Chriftians,  but  even  to  the  Heathens  a- 
mong  whom  you  \wt,ihat  youway  be,  as  he  exprefles  it  inChap. 
ii.  ver.  15.  that  ye  may  be  blamelefs,  the  Sons  of  God  without 
Rebuke  in  a  wicked  and  pervcrje  Nation,  among  whom  ye  Jhine  as 
Lights  in  the  World  \  that  they  that  have  a  mind  to  fpeak  Evil 
of  Chriflianity,  and  caft  what  Reproaches  they  can  upon  the 
Doiftrine  of  the  CroG,  may  not  be  able  to  find   any  Flaw  in 

your 


Serm.  XX.  Truth,  Sincerity,   &c.  ^05 

yourConverfadoPjOr  any  Ground  to  flander  the  Do6lrinc  which 
you  profcfs. 

The  Rule  is  tliis,  Whatfoevcr  the  Light  of  Nature,  and  the 
better  fort  o^  Heathens  efteem  true  and  honejl^  or  ^ecerjt^^ndju/}^ 
and  pure,  and  lovely,  and  of  good  Report,  let  thefe  Things  be  your 
Meditation,  let  thefe  be  your  conftant  Aim  and  Derign,lct  thefe 
be  the  Bufinefs  of  your  Lives,  and  your  perpetual  Pradice  : 
mnk  of  thefe  Things,  fays  the  Apofl:le,and  rhink  of  them  fo  as 
to  perform  them. 

In  a  Day  wherein  the  Profeffors  of  Chriflianity,  and  of  the 
glorious  Dodlrines  of  theGofpel,  grow  degenerate  and  loofe  in 
their  Lives,  and  fall  fometimes  into  Vices,  which  the  better  fort 
of  the  Heathens  have  utterly  condemned,  I  think  it  may  not 
be  amifs  to  ftir  you  up  together  with  myfelf  to  all  holy  Watch- 
fulncfs  and  Caution  ;  that  Chriflianity  in  our  ProfeiTion  and  in 
our  Pradlice  may  appear  and  fhine  in  its  own  bright  Raiment  •, 
that  the  Do5irine  of  God  our  Saviour  may  he  adorned  in  all 
Things,  and  that  it  may  look,  as  it  is  indeed  in  itfclf,  a  Dodlrine 
according  to  Godlinefs. 

Without  any  farther  Preface,  or  Divifion  of  the  Words,  1 
(hall  take  thefe  feveral  Sentences  in  the  Ttxt,  as  fo  many  dif- 
tind  Charaders  of  Morality  or  Virtue,  which  the  Apoftle  re- 
commends ;  and  in  difcourfing  of  each  of  them,  I  fliall  follow 
nearly  the  fame  Method  •,  {viz.) 

I.  Shew  the  Senfe^  Latitude,  and  Extent  of  the  Duty. 

II.  Make  it  appear,  that  thefe  Duties  are  required  by  the  Law 
of  Nature, 

III.  Difcover  what  additional  Influence  the  Gofpel fhould have 
upon  our  Confciences  to  the  Meditation  and  Performance  of 
fuch  Duties  -,  and  fometimes, 

IV.  I  fhall  give  DireBions  toward  the  Performance  of  them, 
and  guard  againft  the  contrary  Sins, 

Whatfoever  Things  are  true. 

The  firfl:  Thing  that  the  Apoftle  mentions  is  this,  V/hatfoe- 
ver  Things  are  true.  Let  thefe  be  our  Meditation,  and  our 
Prndlifc. 

Firft,  Let  nie  ihew  the  Se^fe,-  Latitude,  and  Extent  of  this 
Advice.  :.,  r    .'.      .    i 

Truth  \n  general  YiesmzConformity  of  one  Thing  to  fome  clher 
which  is  made  the  Standard  or  Rule  ef  it.  So  a  Pimire  is  faid 
to  be  true,  when  'tis  confoiunable  to  the  Face  and  Figure  of  the 

W  Perfon ; 


jo6  Chrijiian  Morality,  viz.  Vol.  I. 

Perfon  :  So  a  Copy  of  any  Writing  is  true,  when  'tis  conforma- 
ble to  the  Original  So  a  Narrative  or  Hiflory  is  true,  when  ic 
defcribes  Matters  fairly  as  they  were  tranfadcd,  and  tells  the 
Circumftances  juft  as  they  are.  And  that  is  true  Bocirine  which 
is  conformable  to  the  Word  of  God,  which  is  the  Rule  and 
Standard  of  divine  Truth. 

But  none  of  thefe  agree  to  the  Defign  of  my  Text.  For  the 
Apollle  here  is  defcribingM^r^/  Characters,  and  the  Duties  of 
a  Chriftian.  "Truth  in  this  Place  is  not  fo  much  to  beconfider^- 
^^  as  feated  in  the  Underftanding,  as  it  is  in  the  Will.  \t  fio-. 
rifieshere/;;/f^r//)'  and  Uprigbtnefs^  in  oppofition  to  Hypocrify^ 
hifinceriiy,  or  Moral  Faljlood.  And  there  are  three  Things  that 
make  up  the  perfed  Charadter  of  Truth  or  Integrity. 

1 .  nat  our  Words  he  confcrmahk  to  cur  Hearts.  - 

2.  That  our  Deeds  be  cortformahle  to  our  Words. 

3.  That  our  v^hole  Carriage  he  conformable  to  itfelf^andccnjif- 
tent  "uoith  itfelf  at  all  Times ^  and  in  all  Places. 

I.  The  firfl:  Thing  wherein  this  Virtue  confiils  is  in  the  Con-- 
formiiy  of  our  Words  to  our  Hearts.  This  is  fometinrres  called 
Veracity^  fometimes  Sincerity  ;  a  neceflary  Duty  that  belongs  to 
every  Chriftian  -,  and  that  in  all  the  Affairs  of  Life.  We  mull 
be  fincere  in  all  Relations  of  Matters  of  Fa5l ;  in  all  the  Nar- 
ratives  or  Accounts  we  give  either  of  Perfons  or  Things.,  in 
all  our  Difcoveries  of  our  Eftcem  for  other  Men,  and  in  all  our 
Profcffions  of  Love  and  Goodwill  to  others.  Whatfoever  we 
fpeak,  it  ought  to  be  agreeable  to  the  Sentiment  of  our  Souls. 

Let  us  firftconfider  what  is  that  Truth  that  is  required  in  rekc- 
m^  Matters  of  FaB^  &  Narratives  concerning  Things  or  Perfons. 
This  is  v/hu  Solomon  mentions,  Prov.  xii.  17.  He  that  fpeaketb 
Truth  fheweth  forth  Right  eoufnefs.,  hut  afalfe  Witnefs  Bee  tit.  In 
the  15th  Pfalm  ver.  2.  'tis  the  Charadler  of  one  of  thofe  who 
fliall  inhabit  the  Holy  Mountain  of  God,  that  he  not  only  inork' 
eth  Rightecuficfs^  but  he  fpeaketh  the  Truth  in  his  Heart.  That 
which  he  thinks  in  his  Heart  to  be  true,  he  clothes  it  in  Words, 
and  thus  delivers  it  out  to  his  Fellow-Creatures.  The  Apoftle 
in  Eph.iv.  2^.  makes  mention  of  the  fame  Duty,  and  preffes 
it  upon  thofe  to  whom  he  writes  ^  Wherefore  putting  away  Ly^ 
ing^fpeak  every  Man  Truth  with  his  Neighbour  ;  for  we  all  are 
Members  one  of  another  :  Members  one  of  another,  as  we  be- 
long to  the  fame  Original,  as  we  are  born  of  the  fame  firft  Pa- 
tents, as  we  are  made  of  one  Flefh  and  Blood,  as  we  arc  Parts 
of  the  lame  Civil  Society  or  Nation,  and  efpedally  as  we  that 

profefi 


Serm.  XX.  Truth,  Sincerity,  &c.  307 

profefs  Chridianity  are  related  to  one  another  in  nearer  and  di- 
viner Bonds,as  wc  areMcmbers  of  the  gcncralChurch  or  Body 
of  Cbriji.  Now  it  does  not  become  thofe  that  are  joined  in  fo 
near  a  Relation,  to  lie  and  fpeak  fa]ny,and  deceive  one  another 
no  more  than  the  Members  of  the  Natura-1  Body  fhould  do  In- 
jury to  each  other,  whofe  fmgle  Welfare  lies  much  in  the  Wel- 
fare of  the  whole  Body. 

I  grant  it  is  polTiblc  for  the  beftand  wifeftof  Men  fomctimes 
to  be  miftaken  in  their  Apprchenfions  of  Things^  and  they  may 
happen  to  fpeak  fomething  that  is  falfe  in  the  Courfe  of  their 
Convcrfation  \  for  they  may  be  deceived  themfclvcs,  and  not 
know  the  Truth.  But  in  Matters  which  they  have  Occafion 
to  fpeak  of,  they  ought  to  be  as  well  informed  of  the  Truth  of 
Things  as  prefentCircumftances  will  admit,  and  to  fay  nothing 
to  their  Neighbour,  but  what  they  really  believe  thcmfelves. 

When  we  fpeak  a  Thing  which  we  fincerely  believe,  and  it 
happens  not  to  be  true,  that  is  properly  called  a  Mistake,  for 
we  had  no  Defign  to  deceive  the  Perfon  we  converfe  with.  But 
when  we  fpeak  a  Thing  that  is  falfe,  and  we  know  it  to  be  falfe, 
or  do  not  believe  it  to  be  true,  this  is  wilfully  to  deceive  our 
Neighbour  -,  and  is  properly  called  by  the  odious  Name  of 
Lying. 

It  is  granted  alfo,  that  no  Perfon  is  always  obliged  to  fpeak  all 
that  he  knows^  when  he  is  giving  an  Account  of  lome  particular 
Affair  or  Concern  of  Life.  There  are  feveral  Seafons,  where- 
in it  is.  a  Piece  of  great  Prudence  to  be  filent,  and  not  to  publifli 
all  the  Truth.  We  have  a  moft  remarkable  Inftance  of  this 
in  the  Prophet  Jeremiah^  when  he  had  been  admitted  to  the 
Speech  of  Zedekiah  the  King,  and  had  given  him  divine  Coun- 
fel,  that  he  fhould  fubmit  him f elf  to  the  Chaldeans^  and  fave  his 
Life,  andpreferve  the  City  from  Burnings  and  at  the  fame  time 
had  intreated  for  himfelf,  that  he  might  not  return  to  Jonathan'^ 
Houfe  and  the  Dungeon,  lefi  he  died  there.  A  little  after,  the 
Princes  of  7/?'^f/ demanded  of  him  what  Difcourfe  he  had  with 
the  King;  he  concealed  his  chief  Bufinefs  from  the  Princes, 
which  was  about  Submijfion  to  the  Chaldeans,  and  told  them  that 
he  prefented  his  Supplication  to  the  King,  that  he  would  -not  catj^ 
him  to  return  to  Jonathan'^  Houfe  ;  fo  the  Princes  left  off f peak- 
ing with  him,  and  the  Matter  was  not  perceived,  Jer.  xxxviii.  24. 
dec.  There  may  be  various  Occafions  in  Life,  wherein  it  is 
proper  to  keep  ourfelves  upon  the  Referve.  Silence  is  much 
commended  by  Solcm$n,  who  was  made  divinely  wife,  Prov. 

W  2  xxix. 


3o8  Chrijlian  Morality,  viz.  Vol.  I. 

xxix.  1 1 .  y/  Fool  utter eth  all  his  Mnd,  but  a  wife  Man  keepetb 
it  in  till  afterward. 

Yet  it  mud  be  confefled  tGO,that  fometimes  the  Concealment 
of  Part  of  the  Truth,  when  it  is  necefTarily  due  to  the  Hearer, 
in  order  to  pafs  a  right  Judgment  of  the  Whole,  is  almoft  as 
criminal  as  a  Lie  :  And  herein  confills  the  Guilt  of  partial  Re- 
p'efcntations.     But  I  cannot  fbay  to  dilcufs  this  Point  at  large. 

The  great  Rule  of  Veracity  in  general  lies  in  being  juft  and 
fair  in  our  Narratives  and  Reprefentations  of  Things.,  and  in  fay- 
ing nothing  but  what  we  believe  to  be  true.  Whatfoever  there- 
fore we  have  to  fpeak  to  our  Fellow-Creatures,  let  us  lay  a 
Charge  upon  our  Confciences  perpetually,  that  we  fpeak  accord- 
ing to  the  Sentiments  of  our  Hearts  •,  and  remember  that  what 
Difguifes  foever  our  Tongues  put  on,  God  our  Judge  fees  thro' 
them  all. 

And  not  only  when  we  relate  M2//^rj  of  Fa 51.,  but  when  we 
exprefs  our  Sentiment  of  the  Chara^ers  of  Men.,  let  us  be  juft 
to  Truth.  I  confefs  Brotherly  Love  generally  requires  us  to 
put  the  moil  favourable  Colours  on  a  blemifhed  Character,  and 
fay  the  ioktiX  Things  that  the  Matter  will  bear  :  Love  cover - 
eth  a  Multitude  of  Faults  and  Follies,  and  in  this  Cafe  Silence 
often  becomes  us  beft.  But  when  Providence  and  Duty  require 
us  to  fpeak,  no  Pretences  of  Love  or  Charity  are  fufficient  to 
excufe  a  Fallhood. 

Again,  when  we  have  a  bright  Chara^er  upon  our  Tongues, 
or  when  we  are  paying  Civilities  to  our  Neighbours  or  Friends.^ 
let  us  take  heed  of  being  lavifh  beyond  what  Truth  will  allow. 
The  Sins  of  Complaifance  may  be  connived  at  or  applauded  by 
Men,  and  mifcalled  by  the  Name  of  Good  Breeding  -,  but  the 
Eye  and  Ear  of  God  take  a  jufter  and  more  fevere  Notice  of 
the  fofteft  and  fmootheft  Falfhoods. 

In  all  the  Bifcoveries  of  our  Efteem  for  other  Men.,  let  us  fpeak 
no  more  than  we  in  our  Hearts  believe.  It  is  a  Charadler  of 
a  very  vicious  Time,  and  a  very  degenerate  and  corrupt  Age, 
in  Pfal.  xii.  2.  They  fpeak  every  one  with  his  Neighbour.,  with 
flattering  Lips,  and  with  a  double  Heart  do  they  fpeak  -,  but  the 
Lord  fh  all  cut  off  all  flatter  iyig  Lips.,  for  he  hates  them.,  ver.  3. 
They  fpeak  Flattery  with  their  Tongue.,  while  at  the  fame  time 
their  Throats  are  open  Sepulchres.,  and  they  fit  may  be)  attempt 
to  wafte,  devour  and  deftroy.  This  Chara6ler  of  the  bafeft  of 
Men  you  read  in  the  5th  Pfalm  •,  and  you  find  the  fame  hateflil 
Pradice  among  the  Jews  in  their  deepeft  Degeneracy,  Jer.  ix. 

5*  8. 


I 


Serm.  XX.  Tkuth,  Sinxeiuty,  vie.  309 

St  8.  They  iv>i!l  deceive  edcry  one  his  Neighbour y  and  iv ill  not  /peak 
the  Truth.  One  fpeaketh  peaceably  to  his  Neighbour  with  his 
Mouth,  but  in  Heart  he  laycth  "xait  fof  him.  But  this,  whicli 
wasfo  abominable  in  a  Jeiv,  furely  aChriflian  ougln  to  fliand 
at  the  greatcft  Diftancc  from  at  all  Times. 

As  in  Difcovery  of  ourE/leeni,  fo  in  the  ProfeJJion  of  our  Love 
and  Good'jjill  to  our  Neighujur,  we  mud  obferve  Truth.  When 
your  Heart  is  not  wich  your  Neighbour,,  be  no::  prornfe  of 
the  Language  of  Friendiliip.  l^t  Lo'ce  be  ''JDithout  Diffimu- 
lation,  Rom.  xii.  9.  Let  Love  be  fmcere  to  your  Fellow- 
Creatures,  and  Love  to  your  Fellow-Chriftians  be  upright  and 
cordiaL  Let  not  that  AfFe6lion  appear  in  a  Flourifli  of  fine 
Words,  if  it  be  not  warm  in  your  Soul. 

This  is  the  fir  (I  Character  cf  Truth^  that  our  ^Fords  agree 
'jiHth  our  Hearts, 

II.  I'he  next  Inftanceof  the  Truth  required  in  my  Text  is, 
when  our  Deeds  are  conformable  to  our  Words :  And  this  is  called 
Faithfulnefs,  as  the  former  is  called  Feracity,  or  Sincerity. 

Faithfulnefs  or  Truth  in  this  S^nfc  has  Refpeft  to  our  Vows. 
our  Promifes,  our  Refolu:ions,  or  our  Threatnings.  ■* 

1.  Vows  are  properly  made  to  God  alone  :  Andwhenthcy 
are  made,  if  the  Matter  of  them  be  lawful,  they  ought  to  be 
performed.  JVhen  thou  vo'uoejl  a  Fo'vo  unto  God,  defer  not  to 
pay  it.  Better  it  is  thou  fijouldejt  not  vow,  than  that  thoii  fljouldeft 
vowy  and  not  pay,  Ecclef.  v.  4,  5. 

2.  Promifes  of  Things  lawful  made  to'  our  Fello'-jo-  Creatures, 
Tnud:  alfo  be  fulfilFd  with  religious  Care.  As  forThmgs  un- 
lawful, they  ought  not  to  be  promifed.  We  bind  ourfelves 
to  perfar/n'wha:  we  promife,  and  the  Law  of  God  bind^  us 
as  well  as  the  Laws  of  focial  Life.  ''"    . 

In  the  ijch  P/a//w,  ver.  4.  'tis  another  of  the  Charafiei-s  of 
him  that  fiiall  inhabit  the  Mountain  of  God,  Tto  he  fw^aret'h 
to  his  o'j^n  Hurt, and  changeth  not.  i.  e.  He  makes  a  Promife  to 
his  Neighbour,  and  tho'  it  be  much  to  his  own  Difadvantagc, 
vet  he  doth  not  alter  the  Wprd  that  is  gone  cut  of  his  Lip^ 
nor  makeal'V.rfeiture  of  his  I'ruth  by  Brekch  of  his'  Promife! 
We  fliould  remember,  that  when  webihd  ourfelves  by  aPrtr- 
mife  to  give  any  good  Thing  to  another,  or  to  do  any  Thing 
for  the  Benefit  of  another,  the  Right  of  the  l^hing  promifed 
palTes  over  from  us  to  the  Perfon  to  whom  the  Promife  is 
made,  as  much  as  if  we  had  given  him  a  Legal  Bond,  with 
all  the  Formalities  of  Signing  and  Sealing ;  we  have  no  Power 
to  recall,  or  reverfe  it  without  his  Leave.     Always  except 

W  '^  '  the 


3IO  Chrijlian  Morality,  viz.  Vol.  I. 

the  Promife  be  made  with  a  Condition  expreffed,  or  necefla- 
rily  and  evidently  implied  ;  Then  indeed,  if  the  Condition 
fail,  the  Promife  is  void.  But  the  Lips  of  a  Chriflian,  when 
they  have  once  uttered  an  abfolute  Promife,  have  laid  a  Bond 
upon  his  Soul;  and  he  dares  not  break  the  Law  of  his  God, 
though  the  Law  of  Man  fliould  not  bind  him. 

3.  The  Cafe  of  Threatnings  is  fomewhat  different.  A  Pro- 
mife makes  over  the  Right  of  fome  Benefit  to  another  who 
may  juflly  claim  it;  but  a  Threatning  only  fliews  what  Pu- 
niflimenc  fliall  be  due  to  another  for  fuch  a  particular  Fault 
cr  Offence.  If  a  Superior  propofe  and  publifli  a  Law,  and 
therein  threaten  an  Inferior  with  fom.e  Penalty,  the  Superior 
IS  fuppofed  to  be  at  Liberty,  whether  he  will  execute  the 
Threatning  of  his  own  Law,  or  no  ;  for  the  Criminal  will 
not  claim  it.  Thence  arifes  the  Power  of  a  Superior  to 
pardon  a  Fault. 

But  if  over  and  above  the  Propofal  and  Publication  of  this 
Law,  a  Father^  for  Inftance,  or  a  Majle)\  does  folemnly  fore- 
tell or  declare  that  he  will  certainly  execute  the  Penalty  upon 
the  Child  or  Servant  offending  ;  I  think  he  ought  generally 
to  efteem  himfelf  bound  to  fulfil  fuch  a  Declaration  or  Threat- 
ning, if  it  were  made  in  a  prudent  and  lawful  Manner;  un- 
lefs  the  Repentance  of  the  Offender,  or  fome  other  Change 
of  Circumflances,  give  him  a  juil  Reafon  to  change  his 
Mind  and  alter  his  Purpofe. 

And  in  the  fourth  Place,  the  Cafe  is  much  the  fame  when 
we  make  a  folemn  Refolution,  and  publickly  declare  it,  that 
we  will  do  fuch  or  fuch  a  Thing  in  Time  to  come.  If  this 
Refolution  be  folemn  and  publick,  and  be  in  all  refpe6ls  law- 
ful, it  iliould  generally  be  performed;  unlefs  fome  other Cir- 
cumltances  arife,  which  we  did  not  forefee,  or  which  Tcaped 
our  prefent  Notice  when  the  Refolution  was  made:  Other- 
wife  we  juflly  expofe  ourfelves  to  the  Cenfure  of  Fkklenefs^ 
Inconjiancy,  RafJ^nefs,  and  Folly  :  And  fuch  a  Condu6l  feems 
to  intrench  upon  Truth.  But  this  leads  me  to  the  third  or 
iafl  Inftance  of  Truth. 

in.  Another  Part  of  the  Chara6ler  of  Truth,  is  when  our 
whole  Carriage  is  conformabk  to  itfelf.  PFben  we  are  always 
of  a-piece  with  ourfelves,  and  our  Condurc  is  Jlill  confijient  with 
our  own  Chara^er  and  Profeffton.     This  is  called  Confiancy. 

Something  of  this  might  have  been  introduced  indeed  un- 
der the  firft  or  fecond  Particulars,  when  I  fhew'd  how  our 
fVords  fljould  agree  with  our  Hearts,  and  our  Deeds  with  our 

fVords  j 


Scrm.  XX.  Truth,  Sincerity,  &c.  311 

Words;  for  both  thcfe  demand  that  our  Pra6ticc  fliould  cor- 
refpond  wich  our  ProfcfTion.  But  I  choofc  to  cafl  all  that  I 
have  to  fay  on  this  Subje6]:,  under  the  Head  of  Conjlancy  fo 
our  Frofcfflons  and  Pretences,  which  impHcs  a  perpetual  and 
perfevering  Honefty  of  Thoughts,  Words  and  A6lions,  and 
a  regular  Confiflcncy  with  ourfelves. 

Now  that  I  may  throw  this  Matter  into  the  eafiefl:  Me- 
thod, I  lliall  (liew  how  this  Excrcijc  of  Chrijlian  Truth  will 
appear  in  a  good  Man  at  all  limes,  in  all  Conditions  of  Life, 
in  all  Places y  and  in  all  Companies. 

I.  At  all  Times  a  good  Man  is  the  fame:  Fie  ever  maintains 
the  fame  pious  andVeligious  Defign^and  having  fet  his  Face 
Heavenward,  he  travels  on  in  the  facred  narrow  Path,  and 
never  wilfully  turns  afide  to  the  right  Hand  or  to  the  left  : 
Or  if  at  any  Time  he  makes  a  falfe  Step,  he  recovers  it 
again  with  Humility,  and  Shame,  and  Repentance,  and  his 
Feet  return  to  the  Ways  of  Holinefs. 

Here  let  it  be  obferved,  that  a  good  Man  may  change  his 
Pra6i;ifes  in  fome  lefler  Points  of  Chriftianity,  and  alter  his 
Principles  too  in  Do61:rines  of  lefs  Importance,  and  yet  he  is 
not  to  be  charged  with  cr\mv\2Mnconftancy,ox  P'alfJjood:  For 
he  never  renounces  all  Improvement  of  Knowledge,  but  is 
ever  ready  to  receive  farther  Light,  and  to  retra6l  his  former 
Errors  and  Miflakes :  And  indeed  this  is  one  glorious  Evi- 
dence of  his  being  a  conftant  Friend  to  Truth.  But  being 
well  eflablifli'd  in  the  neceflary  and  fundamental  Points  of 
Faith  andPraBice,  he  walks  on  regularly  in  his  Chriftian  Courfe 
without  wavering,  or  wandering  into  forbiden  Paths,  ever 
purfuing  his  laft  great  End.  And  this  is  a  conftant  Chriflian, 
tho'  his  Sentiments  in  the  latter  Part  of  his  Life  may  diiTer 
in  feveral  Points  from  the  Thoughts  of  his  Youth. 

When  the  Eye  of  the  World  fmiles  upon  his  Profefllon, 
and  the  Sun  fliines  bright  upon  his  Party,  or  when  the  Clouds 
arife,  and  the  fliarp  Winds  of  Perfecution  blow,  he  is  ftill 
the  fame  fteddy  Chriftian ;  compofed,  quiet,  urrdifturbed ;  no-t 
doubtful  what  he  fliould  do,  but  aiming  at  Fleaven,  he 
marches  on  homewards,  with  the  regular  Difcharge  of  all  his 
Duties  to  his  God  on  high  :  Nor  does  he  forget  his  Obliga- 
tions to  his  Fellow-€reatures  on  Earth,  the'  in  twenty  In- 
ftancesthey  may  forget  or  refufe  to  fulfil  their  Duty  to'him- 
His  fupreme  Obligations  are  to  God  his  Maker,  and"  to  thefe 
he  muft  be  true  and  faithful. 

How  various  \^ere  the  Trials  that  St.  Paul  met  with  from 

W  4  the 


31^  Chrifiian  Morality,  viz.  Vol.  I. 

ihe  Jews  and  from  the  GreekSy  from  the  Jfw//7;  Chrifiians,  and 
ihe  Heathen  Cufrjcrts?  Euc  how  bright  and  blefTcd  an  Unifor- 
iwiiy,  ran  like  a  golden  Tliread  ihro'  his  whole  Life  and  Mi- 
nillry?  Hear  ihc  holy  Man  often  in  his  Wricings  declaring 
iiis  own  lledfafh  Adherence  to  the  Gofpel  :  Ijear  him  ap- 
pealing to  his  Ephijian  Dircjples  concerning  his  own  Conducl, 
and  proving  \t  to  their  Conffciehces,  that  he  had  in  fome  good 
Mcafure'  ?cqiiia.ed,  hiu>(llf  acc(  rding  to  this  Rule  of  Chrif- 
tianity,  .Yr?r  xx.  18.  VV-htn  ihe  Elders  of  Fphefus  were  come 
fo^hirp,  Te  know,  fays  he,  that  from  the  firjl  Day  that  I  came 
iiA  Mn^  after  zvhat  Manner  I  have  been  -ivith  you  at  allSeafonSy 
(apd  that  was  by  the  Space  if  three  Tears ^^s  in  ver.  31.  ^  ferv- 
hig\he  Lord  with  all  HumUity  of  Mindy  ivith  iiiany  Tears  and 
Temptations  that  befel  me  :  And  I  was  conflantly  teflifying  to 
the  Jews  and  Greeks,  Faith  and  Repentance^  and  pouned  not  to 
ieclare  the  'u^hok  Coiinfel  of  God  to  you^  coveting  no  Man's  Gold  cr 
Jpparel,  &c.  I  have  (hewed  you  now,  that  for  thefe  three 
Years  together  I  have  maintain'd  the  fame  holy  Condu6l,  thac 
fo  you  might  follow  my  Example,  thac  ye  might  alwa}  s  a6l 
agreeable,  ta  yourfelves,  and  be  conilanc  to  your  own  vir- 
ruous  and  ho!y  Chara6ler. 

But  what  an  inconflant  Chriftian  is  he  who  changes  his 
rrincipVs  and  Pradice?,  being  blown  about  with  the  Wind 
of  prevaihng  Party,  and  the  Humour  of  the  Times?  Who 
feem,s  active  in  the  Caufe  of  Religion,  when  Religion  is  the 
Eafliion  of  the  Age,-  but  he  grows  ailiamed  of  every  Part  of 
Godlmefs,  when  the  Times  turn  upon  him  ?  His  Religion 
dies,  when  Piety  is  difcouraged  in  the  World,  and  zSaint  be- 
comes a  Name  of  Reproach  !  1  o-day  for  the  God  of  Ifracly 
and  to-morrow  among  che  Worfliipers  of  Baal!  Now  a  Zealot 
for  pure  Doftrine  and  Worfliip,  anon  fo  lukewarm  and  in- 
different about  every  Thing  of  Religion,  as  the'  it  had  no 
Place  near  his  Heart !  Multiplying  Duties  of  Godlinefs  one 
Week,  and  grofly  negligent  of  all  Duty  the  next  !  To-day 
preaching  and  pra6lifing  the  Rules  of  Chriftianity^  and  to- 
morrow talking  and  living  like  a  Man  of  Heathenifm !  True 
and  conflanc  to  nothing,  but  to  his  own  fickle  Temper  and 
Inconflancy  ? 

Is  it  not  a  glorious  Chara6ler  when  we  can  fay  of  a  good    j 
Man,  thac  '^  all  that  have  known  him  gave  him  a  good  Word  ;     f 
*'  that  thofe  who  have  lived  many  Years  with  him,andfeen 
"  him  in  his  unguarded  Hours,  and  in  the  Undrefs  of  Life, 
^^  pronounce  him  the  fame  Man  as  he  appears  in  the  publick 

^'  World," 


9erm.  XX.  Truth,  Sincerity,  &c.  313 

♦<  World."  They  wI:o  have  known  him  longell,  admire  hj»ii 
mofb,  and  love  him  bell,  and  they  bear  a  noble  TL^llimony^o 
bis  Virtues  and  his  Graces.  His  Graces  and  his  Virtues  ad- 
vance with  his  Years,  they  imitate  theiMurning-Sun,  whicli 
keeps  the  fame  lleady  P:i^^  thro'  the  Heavens,  but  rifes  higher 
hourly,  and  Ihines  with  a  brighter  Luftre,  and  with  warmer 
Beam's.  The  Path  of  ihe  Jujt^  like  the  Morning  Light y  jhinvs 
more  and  more  unto  the  perfect  Day,  Prov.  iv.  18. 

But  what  a  wrerched Satyr  it  is  upon  any  INIan  to  fay,"  If 
^'  you  fee  him  for  an  Hour  his  Talents  will  furprjze  and  pleafe 
^'  you,  but  if  ye  have  a  Year's  Acquaintance  with  hinAhis 
*'  evil  (Qualities  are  i^o  many  and  fo  hateful,  that  all  his  Ch"ms 
*^  vanifli,  and  he  (inks  and  lofes  all  your  Efteem  ?  So  a  «fcrch 
blazes  high  when  'tis  firfl  kindled,  but  the  Flame  growslower 
as  it  burns,  till  it  expire  in  Stench  and  Smoke.  Where  fuch 
a  Cenfure  is  jull,  or  fuch  a  Simile  well  applied,  the  Man  is 
far  from  that  fair  Chara6ler  of  Truth  and  Conjiancy  which  the 
Gofpel  recommends. 

2.  A  true  Chrijiian  is  the  fame  in  all  Conditions  of  Life,  Let: 
the  Favours  or  the  Frowns  of  Men  attend  him,  or  the 
awful  Providence  of  God  make  a  furprizing  Change  in  his 
Affairs,  dill  he  ceafes  not  to  look  and  live,  to  fpeak  and  a6l 
like  a  Chrijiian.  Is  it  -i^ot  a  very  honourable  Account  that 
you  have  heard  fometimes  gj^ven  of  a  Perfon  in  the  Height 
of  Profperity,  and  in  the  Depth  of  Afflictive  Circumflances, 
that  he  is  flill  The  fame  Man?  That  he  maintains  his  Probity 
and  his  Integrity,  and  every  Virtue,  in  the  Midll  qi^all  the 
Revolutions  of  Providence  !  Serene  and  cijfcrftJ,  calm» 
peaceful  and  heavenly,  holy  and  humble  amidfh  them  all  ! 
St.  Paid  was  eminent  for  this  Grace.  /  kno-uo,  faith  he,  how 
to  be  abafed  and  how  to  abound^  to  he  full  and  to  be  hungry  ;  I 
have  learnedto  be  content  in  whatfoever  State  I  am,  and  to  appear  a 
Chrijiian  under  every  Change  of  Circumftances,*  Phil.iv.  11,12. 

I'he  Man  of  Truth  and  Conjtancy,  when  he  is  exalted  and 
walks  upon  the  Mountains  of  Profperity  and  Honour,  is  not 
vain  and  haughty  in  his  Treatment  of  Inferiors,  not  does  he 
look  askew  upon  his  former  Friends,  nor  cafh  his  Eye 
down  with  Contempt  on  his  meaner  Brethren.  When 
his  Mountain  (liakes  and  falls,  he  defcends  calmly  into  the 
Valley ;  but  he  is  not  of  a  mean,abje6l  and  defponding  Spi- 
rit; Ever  mindful  of  his  high  Birth  as  aChriftian,and  of  his 
heavenly  Home,  he  bears  up  with  a  facred  Conflancy  of  Soul, 
with  a  generous  Contempt  of  this  World,  and  all  the  vanifli- 


314^-  Cbrijlwi  Morality,  viz.  Vol.  f. 

vanifliing  Honours  and  the  uncertain  Pofleflions  of  it.  His 
Behaviour  is  ever  true  to  his  holy  ProfefTion,  and  to  his  fub- 
limefl  Hope.  Is  not  this  a  Charadler  which  each  of  us  wifli 
our  own  ?  Is  it  not  worthy  of  our  Aim  and  Ambition,  our 
daily  Purfuit  and  Labour  to  obtain. 

There  are  fome  Chriflians  that  know  not  how  to  bear  the 
Smiles  of  Providence  :  And  fome  who  are  as  much  untaught 
to  bear  the  Frowns  of  it  :  For  their  Piety  is  ever  changing, 
as  their  Circumflances  are. 

The  firfi  Sort  are  they  who  arc  never  very  ferious  and  de- 
vout but  when  they  lie  under  the  Chaftifements  of  God  : 
They  feem  humble,  penitent  and  pious  when  the  Rod  of 
Heaven  is  upon  them,  but  when  that  is  once  removed,  they 
forget  their  Sorrows  and  their  Serioufnefs  together.  Such 
were  the  rebellious  and  inconflant  ^ews  of  old,  when 
the  Lord  Jlew  tbetn,  they  fought  him  early  and  enquired  after  God, 
but  they  took  every  new  Occafion  to  murmur  and  rebel  a- 
gain  :  There  was  no  Truth  in  their  Religion,  f^^/>  Heart  ^jjas 
not  right  ''joitb  God,  nor  ivere  they  fiedfaft  in  his  Covenant,  Pfal. 
Ixxviii.  34.  In  trouble  they  vifited  thee,  0  Lord,  and  poured  out  a 
Prayer  ivhen  thy  Chaining  was  upon  them  ;  but  their  Goodnefs 
was  like  a  Morning  Cloudy  and  as  the  early  Dew  it  vani/Jjed 
azvay;  Ifai.  xxvi  16.  and  Hof.  vi.  4.' 

There  is  another  Sort  of  Men  who  behave  well  enough  in 
Matters  of  Virtue  and  Religion  when  they  are  in  peaceful 
and  eafy  Circumflances ;  butif  oncethey  arefmittenin  their 
Flefh,  in  their  good  Name  or  their  Eftate,  or  have  any  of 
the  Comforts  of  Life  imbittered  to  them,  they  grow  peevifli 
and  paifionate,  and  nothing  can  pleafe'em  ,*  they  vent  their 
Impatience  on  their  Friends,  and  throw  their  Vexation  of 
Spirit  all  around  them,  as  tho'  they  refolved  to  imitate  that 
brutal  Character  which  the  Prophet  mentions,  Like  a  wild  Bull 
in  a  Net,  fhruggling,  and  raving,  and  full  of  Fury  under  the 
Rebuke  of  the  Lord,  Ifa.  li.  20. 

Surely  both  thefe  Qualities  are  very  contrary  to  that  ferene 
and  uniform  Pra6lire  of  true  Godlinefs  that  becomes  a  Saint. 

3.  In  all  Places,  as  well  as  in  all  Times  and  Circumjlances, 
the  True  Chriftian  appears  the  fame,  and  is  juft  to  his  own 
ProfefTion.  Wherefoever  he  dwells,  orfojourns,  where  he 
fpends  an  Hour  or  a  Year,  he  is  conflant  to  himfelf,  and  con- 
fiflent  with  himfelf  flilL.  He  ever  maintains  the  fame  pious 
Defigns,  and  adorns  and  glorifies  theDo6lrine  of  the  Gofpel 
in  all  Things.     When  at  home  and  when  abroad,  he  is  the 

'fame 


Serm.  XX.  Truth,  Sinckrity,  &c.  315 

fame  Perfon.  When  at  Church  paying  his  I  lonours  and  De- 
votions to  Heaven ;  when  in  his  own  Kamily  among  his  Chil- 
dren and  Servants,  or  when  in  his  Shop  and  in  the  Affairs 
of  Life;  when  in  the  Street  or  on  the  Exchange  converling 
with  the  World,  Friends  and  Strangers,  known  and  unknown  ; 
when  in  his  Clofet  and  fecret  Chamber,  dill  he  is  the  fame 
good  Man :  Still  a61ing  confiftent  with  himfelf  and  his  Pro- 
feflion,ll:ill  purfuing  a  regular  (leady  Courfeof  Piety,  and  his 
dying  Pillow  confirms  the  Sincerity  and  Pra6tice  of  his  Life. 
Religion  is  ever  uppermoft  in  his  Heart,  and  all  his  Affairs 
and  Bufineifes  in  the  World  are  managed  with  regard  to  his 
laft  great  End.  Thus  tho'  his  Engagem.ents  and  A6tions  of 
Life  be  very  various  daily,  according  to  the  various  Calls  of 
Duty  ;  yet  his  Defign  is  ever  the  fame,  and  the  Rule  that 
governs  all  his  Practices  is  the  Word  of  God,  the  Gofpel  of 
our  Lord  Jefus, 

How  far  from  the  Glory  of  this  Chara6ter  were  the  falfe- 
heartedSons  of  Ifrael in  Jeremiah* s  Time  I  They  were  guilty 
o^Jlealing  and  murdering  in  the  Streets,  or  By-ways,  or  private 
Houfes,  yet  they  came  and  flood  before  the  Lord  in  the  Houfe 
which  was  called  by  his  Name,  Jerem.  vii.  3,4,  &fc.  There  were 
alfo  in  our  Saviour's  Days  Men  of  the  fame  deceitful  Spirit, 
whom  he  frequently  and  (harply  reproved  under  the  odious 
Name  of  Hypocrites^  who  made  long  Prayers  in  the  Temple, 
and  in  the  Corners  of  the  Streets,  but  devoured  fVidoivs  Houfes, 
and  neglected  Judgment,  Mercy  and  Faith  ;  who  made  clean 
the  outjide  of  their  Cup,  but  filled  it  -with  all  Extortion,  JJ^ury^ 
and  Excefs.  You  read  their  infamous  Manners  at  large  in 
the  vi,  and  xxiii,  Chapters  of  Matthew. 

They  had  no  more  Truth  in  them  than  whited  Sepulchres 
or  flowry  Graves,  fair  indeed  and  beautiful  on  the  outfide  Co- 
vering, but  all  within  is  Death,  and  Horror,  and  Rottennefs. 
O  !  how  inconfiflent  were  the  two  Pieces  of  this  Chara6ler 
one  with  another  ?  How  far  from  that  Truth  and  Uprightnefs, 
that  Sincerity,  and  Conjlancy  that  the  Gofpel  requires,  and  fo 
much  approves  of? 

What  a  mofl:  fnarp  and  (liameful  Reproach  is  it,  and  yet  a 
righteous  one  too,  that  is  thrown  on  fome  Perfons  ?  They 
are  Saints  at  Church,  and  Devils  at  Home. 

'Tis  pity  we  muft  borrow  a  Word  from  Hell  to  defcribe 
any  Sort  of  Men  that  dwell  on  Earth :  I  would  not  willingly 
apply  it  to  any  particular  Perfon  living:  But  in  defcribing 
a  general  Charafter  of  this  kind,  we  can  hardly  paint  it  in 

Colours 


31 6  Chrijlian  Morality,  viz.  Vol.  I. 

Colours  frightful  enough.  In  Publick  they  are  allMeeknefs 
and  Innocence,  all  demure,  and  abftemious,  and  heavenly, 
and  they  transform  themfehes  as  their  Father  does,  into  An- 
gels of  Light ,  2  Cor.  xi.  14.  but  follow  them  to  their  Houfes, 
and  you  fee  a  furprizing  Change  :  There  Luxury  and  Riot, 
there  Fury  and  Paflion  reign  in  every  Room  ;  their  Dwell- 
ing is  without  God,  without  Prayer,  without  Piety  or  Peace, 
and  has  more  of  Hell  than  of  lieaven  in  it.  O  77iy  Soiil.come 
not  into  their  Secret^  to  their  Family,  my  Honour,  be  not  thou 
united  !  for  I'ruth  and  Goodnefs  are  far  from  them. 

4.  The  True  Chrijlian  is  the  fame  in  all  Companies  :  Andtho' 
he  does  not  think  himi'df  obhgQd  to  cajl  his  Pearls  before  S'-jjine^ 
to  give  that  "n^hich  is  holy  to  Dogs,  or  toimpofe  a  Difcourfeof 
Religion  upon  thofe  that  hate  it  ;  yet  he  never  forgets  his 
Religion  in  the  worft  of  Company,  nor  does  he  throw  off  the 
Chrijtian  in  the  midfl:  of  Heathens,  The  general  Courfe  of 
his  Life  fliines  in  the  Beauty  of  Holinefs,  and  glorifies  his 
God  in  an  impious  World.  And  there  areSeafons  too,  when 
he  fees  it  neceffary  to  rebuke  public  Iniquity,  and  bear  a  no- 
ble Teftimony  againfl  a  vicious  Age  :  He  has  never  any  Fel- 
low/hip ijoith  the  unfruitful  Works  of  Darknefs,  hut  rather  he  re- 
proves them  ;  Eph.  v.  ir.  Yet  fometimes  his  Pr«^f/2(:^ dire6ls 
his  Chriflianity  to  lie  concealed,  but  he  never  dares  do  any" 
thing  that  contradidls  it.  'Tis  like  a  Garment  that  he  ever 
wears  about  him,tho'he  does  not  always  wear  it  uppermofl: 
He  keeps  it  ever  as  hisGuard,  the' he  does  not  always  expofe 
his  Gi#y. 

What  a  Scandal  is  it  to  anyPerfon  who  profefles  the  Name 
of  Chrift,  that  he  can  fometimes  lay  afide  all  his  Chriflianitj^, 
and  bury  it  in  an  Hour  of  Riot  !  That  he  can  drink  till  JNIid- 
nighc  when  he  gets  among  Drunkards,  and  take  his  Cup  as 
merrily  and  as  often  as  they  !  'Fhat  he  can  relifli  a  lewd  or 
prophane  Jefl:,  and  make  one  too,  when  he  fics  in  the  Com- 
pany of  lewd  or  prophane  Jefters  !  That  he  can  lifp  out  an 
Oath,  andftammer  at  a  Curie,  or  perhaps  he  can  fvvear  round- 
ly v/hen  he  is  in  the  Midfl  of  fwearing  Wretches  ;  And  yet 
he  can  pray  and  talk  devoutly  when  he  falls  into  religious 
Company,  and  pretend  to  tremble  at  the  Prophanenefs  of 
the  Age.     What  fliameful  Hypocrify  and  Falfjood  is  this  ! 

'Fhere  are  fome  Perfons  who  have  appeared  in  the  Country 
to  be  Profeflbrs  of  Religion,  and  perhaps  may  have  obtained 
a  Name  of  Piety  ,*  but  when  they  come  up  to  the  City  among 
Joofe  Libertines,  where  their  Vices  are  better  hid,  they  give 

themfelves 


Serm.  XX.  Truth,  Sincerity,  L^c-.  317 

thcmll'Ivcs  up  to  IoorcPrat51ices,:in(l  indulge  a  liccntiousMontli 
or  two.  They  arc  pious  aiiiongll  their  Acquaintance,  and  pro- 
phane  amongft  Strangers.  They  have  not  Impudence  enough 
to  be  confiant  in  Vice,  nor  have  they  Grace  enough  to  be  /rue 
to  Virtue. 

Tliere  are  fome  x.h:ii /peak fnir  to  the  Face  of  their  Neighbour, 
and  fpread  their  Compliments  abroad  before  him  •,  but  behind 
to  5^r/^,  in  other  Company,  they  are  as  liberal  of  thc'w  Re- 
proaches, and  can  hardly  endure  a  good  thing  to  be  laid  of  him. 
Their  Behaviour  has  brought  an  infamous  Word  into  the  Eng- 
liJJj  Tongue  •,  for  they  are  juftly  called  Backbiters. 

There  are  fome  Children  that  pay  the  utmojl Deference  to  their 
Parents  in  Appearance  and  Show,  and  will  not  dare  any  thing 
vicious  while  they  are  under  their  Eye  •,  but  when  they  are 
mingled  with  their  vain  young  Acquaintance.,  they  run  into  many 
Extravagances,  and  give  a  Loofe  to  the  wild  Appetites  of  the 
FJefh.     But  thefe  are  not  the  Children  of  Truth. 

There  are  fome  Servants  who  make  their  Zeal  and  Diligence 
appear  ivhile  their  Majler^s  Eye  is  upon  them.,  but  they  are  mere 
Eye-fcrvants  VLud  falfe  Creatures  ;  for  when  they  are  out  of  his 
Sight,  they  can  wade  his  Subftance  among  merry  Companions, 
and  perhaps  purloin  and  pilfer  to  gratify  their  own  Covetouf- 
nefs  or  Luxury  ;  or  at  bell  they  make  no  Confcience  of  adling 
for  their  Mafber's  Intereft,  when  he  is  abfent. 

Thus  differ  entCompany  hath  a  different  Influence  on  theTho'ts, 
the  Words,  and  the  Works  of  Men  :  And  fome  Perfons  will 
run  into  every  Vice  and  Folly  rather  than  tooppofe  their  Com- 
pany •,  they  had  rather  fin  againft  God,  and  be  falfe  to  their 
Profefllon,  than  venture  to  be  (what  they  call)  rude  ox  uncivil 
to  Company.  So  tender  are  they  of  giving  Offence  to  Men, 
and  fo  carelefs  of  offending  the  great  and  dreadful  God  ! 

There  are  fome  of  all  Ranks  and  Orders,  of  all  Sexes  and 
Ages  of  Mankind,  that  feem  to  be  fober,  but  have  nothing  of 
this  divine  Virtue  of  Truth  or  Confiancy  in  them.  They  would 
neither  Swear,  nor  Drink,  nor  Game,  nor  fpeak  a  lewd  or  im- 
pious W^ord,  when  they  are  in  a  fober  Family  :  But  when  at 
any  time  they  happen  to  come  into  Houfes  without  Godlinefs, 
they  can  follow  the  Courfe  of  the  Family  in  all  manner  of 
Iniquities,  and  grow  falfe  to  all  their  former  Appearances  of 
Goodnefs. 

I  might  multiply  Inflances  of  this  Kind,  to  fhew  what  Falf 
hoods  andlly  Deceits  arepraftifed  amongft  Men  who  call  them- 

felves 


;^i8  Cbrijiian  Morality,  \\t.  Vol.  I. 

lelves  Chrijlians^  and  how  inconfiftent  many  of  their  Aclions 
are  with  their  own  ProfefTions  and  Pretences  :  But  this  Part  of 
my  Difcourfe  hath  already  exceeded  its  juft  Bounds.  Yet  I 
think  I  ought  not  to  leave  it  till  1  have  anfvvered  one  Objedion. 

OhjeH,  It  may  be  Hud  here,  Does  not  St.  Paul^  one  of  the 
trueft  Chriftians  and  the  bed:  of  Men,  tell  us,  that  when  he  was 
among  the  Jews^  he  became  as  a  Jew^  and  appear'd  like  one 
that  was  under  the  Laijo  :  But  when  he  was  among  the  Gentiles^ 
who  were  without  Law^  he  appear'd  hke  a  Gentile  too,  for  he 
was  not  willing  to  offend  the  one  or  the  other  ;  according'  to 
his  own  Advice,  Give  none  Offence  neither  to  the  Jews,  neither  to 
the  Gentiles,  nor  to  the  Church  of  God  :  i  Cor.  ix.  20.  and 
Chap.  X.  32.     To  this  I  anfwer, 

'  Anfw.  The  BlelTed  Apoflle,  when  he  had  none  but  Jews 
about  him,  pra6lifed  fo  much  of  the  Jewijb  ha'-jo^  as  was  con- 
fiftent  with  Chriflianity  :  When  he  had  none  but  Gentiles  with 
him,  he  declared  his  Freedom  and  Releafe  from  the  Bonds  of 
the  Jewijh  LaWy  and  neglected  the  Jewijh  Ceremonies :  for  fome 
parts  of  the  Jewijh  Law  were  lawful  for  a  Seafon,  though  they 
were  fo  far  abolifhed,  that  they  were  not  necefTary  for  a  Chri- 
jlian.  And  the  Appftle  managed  this  Afi^air  with  holy  Pru- 
dence, and  with  a  religious  Defign  to  ingratiate  himfelf  and  his 
Miniftry,  asrrruch  as  pofTible,  both  with  the  7^-1^.?  and  Gentiles, 
for  the  Salvation  of  both  of  them  :  For  you  find  this  was  his 
great  End.  /  am  made  all  Things  to  all  Men^  that  I  might  by  all 
Ivleam  fave  fome  \  and  this  I  do  for  the  Gofpel's  Sake^v^wii^i^* 

jfet  you  may  obferve,  that  tho'  he  appear'd  free  from  the 
Jewijh  La'w  when  he  was  among  the  Gentiles^  yet  he  did  not 
carry  it  like  a  lawlefs  Man,  but  confin'd  all  his  Pracftice  within 
the  Bounds  of  his  Duty  to  God  and  his  Saviour,  Bei7tg  not  'with' 
out  Law  to  God^  but  under  the  Law  to  Chrijl^  ver.  2 1 .  So  that 
neither  one  fort  of  Company  nor  t'other  tempted  him  to  neg- 
ieft  any  Duty,  or  to  indulge  any  Sin. 

You  may  obferve  alfo  upon  another  Occafion,  where  Jews 
and  Gentiles  were  both  prefent,  when  he  thought  a  Conformity 
to  any  of  the  JewijJj  Cujioms  might  give  greater  Offence  to  the 
Ggntile  Chr'jlians,  and  be  likely  to  do  more  Plurt  than  Good, 
he  withjlood  Peter  to  the  Face  for  his  finful  Compliance  with 
the  uncharitable  Jews  :  Fie  reproved  him  for  diffembling^  and 
chid  him  becaufe  he  walked  not  uprightly  according  to  the  Truth 
of  th:  Gofp-ly  and  would  not  give  Place  to  him  by  Subje^ion :  no^ 
not  for  an  Hour  ;  Gal.  ii.  5,  1 1,  14;  i^c 

There 


Serm.  XX.  Truth,  Sincerity,  ^r.  319 

There  are  fome  Scafons  tlicreforc  when  we  may  induIfTc  an 
innocent  Compliance  witli  our  Company  in  'l^liintrs  Liwlul,  in 
order  to  do  Credit  to  the  Gofpcl  of  Chrijl^  and  make  our  Pro^ 
fefTion  appear  lovely  and  honourable  in  the  Eyes  of  ail  :  Hut 
there  arc  other  Seafons  when  Circumftances  are  lb  placM,  that 
we  may  not  indulge  the  fame  Complianceii,  left  our  Liberty  be 
conllrued  to  an  evil  Purpofe,  and  we  bring  more  Scandal  than 
Honour  to  our  ProfefTion  by  it. 

I  grant  tliereare  fome  Dij/iculfies  attending  particular  Cafes 
in  the  ChrilVian  Life,  and  'tis  hard  to  know  fometimes  how  far 
we  may  go.  'Tis  no  eafy  matter  to  tread  in  the  Apoftle's  Steps, 
io  become  all  nhjgs  to  all  Men,  and  yet  he  true  to  Chrift.  In  the 
general,  let  this  be  our  great  Rule,  To  a6l  always  with  honeft 
Zeal  for  the  Glory  of  God,  and  fee  that  we  pleafe  him  in  the 
firll  place :  and  then  as  far  as  pofTible  to  pleafe  all  Men,  not  feek- 
ing  our  oijun  Profit,  but  the  Profit  of  many  that  they  may  be  faved^ 
I  Cor.  X.  31,  32,  33.  And  if  while  we  endeavour  to  be  true 
to  God,\st  fhould  happen  to  be  Mscomplaifant  to  Men,  we  fhall 
certainly  find  Favour  at  the  Throne  of  God,  and  then  we  ought 
not  to  be  over  folicitous  whether  Men  be  pleafed,  or  no. 

Thus  I  have  finifhed  the  firft  General  Head,  which  was  to  fhew 
the  Extent  and  Latitude  of  this  Virtue,  or  what  is  included  in 
the  Nature  of  this  Truth,  which  the  Apoftle  recommends  to 
Chriftians.  It  contains  in  it  Veracity  or  Sincerity^  Faithfulnefs 
and  Conflancy  :  And  a  lovely  Chara(fler  it  is  indeed,  when  it 
fliines  in  its  full  Glory. 

But  'tis  Time  now  to  enquire,  which  of  us  can  fay,  "  I'his 
"  Cbara5ier  belongs  to  me  ?  Am  I  this  true,  this  fincere,  this 
*'  faithful,  this  conflant  Chriftian  ?  Am  I  always  careful  that 
*'  my  Words  are  conformable  to  my  Heart,  and  exprefs  the 
*'  honeft  Senfe  of  my  Soul  ?  Do  I  fpeak  nothing  but  what  I 
"  believe  to  be  true,  and  fet  a  continual  Guard  upon  the  Door 
**  of  my  Lips,  left  they  utter  Deceit  and  Falfhood  ?  Do  I  nei- 
"  ther  flatter  my  Neighbour,  nor  fpread  a  falfe  Report  of  him  ? 
•*  Am  I  watchful  to  make  no  Promifes,  but  what  I  mean  fin- 
"  cerely  to  fulfil  ?  And  am  I  as  careful  to  perform  my  Vows 
*'  and  all  my  Engagements  ?  Am  I  fincere  in  the  ProfefTion 
*'  of  Godlinefs,  and  conftant  in  my  Pradlice  of  it  at  all  Times 
*'  and  Circumftances,  m  all  Places  and  Companies  whatfoever." 

Let  us  afk  our  Hearts  again,  "  While  we  have  heard  this 
"  Difcourfe,  How  many  of  us  have  fat  here  judging  our  Neigh- 
I^  bours,andnotourfdves?  Have  we  been^diftributiDg  abroad 

the 


320  Chrijlian  Morality,  viz.  Vol.  I. 

"  the  fhamefu-1  Chara6lers  of  Infincerity^  Faljhood^  Unfaithful- 
*'  nefs^  and  Inconftancy^  among  our  Acquaintance  ?  Or  have 
*'  we  applied  theWord,  as  a  Teft  to  our  own  Souls,  as  a  Trial 
*'  of  our  Chriflianity  ?  Have  we  taken  a  fecret  and  malicious 
*'  Plcafure  in  fixing  thefe  Scandals  upon  others  ?  Or  have  we 
*'  begM  of  God  to  fix  the  Convidion  upon  ourfelves  if  we 
*'  are  guilty  ?  And  which  of  us  can  ftand  up  and  fay  in  the 
"  Face  of  Heaven,  We  are  innocent,  entirely  innocent  of  all 
"  thefe  Charges  ?"  O  may  the  BleiTed  Spirit,  the  Convincer 
and  the  Sanlfifier^  fhew  each  of  us  our  own  Concern  in  this 
Sermon,  awaken  each  of  us  to  aSenfe  of  our  own  Iniquities,  and 
by  his  Almighty  Grace  work  in  us  Repentance,  and  reftore  us 
to  Truth  and  Holinefs  ! 


SERMON       XXI. 

Chriftiari  Morality,  viz.  Truth,  Sincerity,^c, 

Phil.  iv.  8. 
Whatfoever  things  are  true^ think  on  thefe  nings, 

rRUTH  is  a  Name  of  wide  Extent.  It  includes  in  it  the 
Bleffings  of  the  Head  and  the  Heart.  Happy  the  Man 
whofe  Head  is  furnifhed  with  a  large  Knowledge  of  di- 
vine and  human  Truth,  and  fo  far  deliver'd  from  Miftakes  and 
Errors,  as  to  lay  a  Foundadon  for  IVifdom  and  Holinefs  I  But 
all  the  Furniture  of  the  Head  is  not  fufficicnt  to  make  us  truly 
wife  and  holy,  without  the  Honefiy  arid  Integrity  of  the  Heart. 
Truth  demands  a  Room  and  Place  there  alfo  :  And  this  is  the 
Truth  Vv'hich  my  Text  recommends. 

The  firft  thing  I  propos'd,  was  to  Ihew  the  Latitude  and  Ex- 
tent  of  this  Duty — and  I  have  defcribed  it  as  confiding  in  thefe 
three  things  -,  (i.)  Veracity,  which  is,  when  our  Words  are  con- 
formable to  the  Senriments  of  our  Mind.  (2  J  Faithfulnefs, 
when  our  Adions  agree  with  our  Words.  (3.)  Confiancy,  and 
that  is  when  our  Pradices  are  confiftent  with  our  pious  Prin-- 
dples,  and  the  whole  Courfe  of  our  Life  is  of  a  Piece,  govern- 
ed by  the  fame  Rules  and  Di(5tates  of  Morality  and  .Religion, 

Where 


Scrm.  XXI.  Truth,  Sincerity,  &^c.  321 

Where  thefe  are  wanting,  that  Perfon  is  falfe,  faithlcfs^  fickle 
and  inconftant^  and  a6ts  neither  agreeable  to  his  Nature  as  a 
Man^  nor  to  his  Chara<5ler  as  a  Chriftian. 

The  fecond  Thing  I  defigned  to  fhevv  was,  that  the  Light  of 
Nature  dilates  and  requires  the  Pra5Iice  of  this  Virtue  :  And  it 
will  appear,  if  we  confider  our  Relation  either  to  God  or  Man. 

I.  If  we  confider  our  natural  Relation  to  God^  both  as  our 
Creator  or  Father^  and  as  our  Lord  or  Governor. 

Confider  him  as  our  Father.,  the  Author  of  our  Being.  Truth 
and  Faithfulnefs  are  the  Attributes  of  his  Nature,  and  the  ne- 
ceflary  Chara6ters  of  his  Condu6l  towards  his  Creatures  -,  and 
many  of  the  Heathens  could  tell  us,  that  a  Likenefs  to  God  the 
Father  of  our  Spirits,  in  fuch  moral  Perfeflions  of  his  Nature, 
is  the  Duty  and  Glory  of  Mankind.  TVe  are  his  Offsprings 
faith  y:/r^///j a  Heathen  Poet,  A^s  xvii.  28.  and  Children  Ihould 
be  like  their  Divine  Parent. 

T\it  Light  of  Nature  tells  us,  that  he  is  not  only  our  Creator, 
and  our  Father  in  this  Senfe,  but  he  is  our  Lord  and  Governor 
alfo.  And  he  has  Knowledge  and  he  has  Power  to  anfwer  and 
fulfil  this  high  Character  and  Station.  The  great  God  who 
looks  into  our  Hearts,  who  fees  our  Soul  thro'  and  thro',  he 
knows  what  our  inward  Sentiments  are  while  theFalfhood  is  on 
our  Lips ;  he  remembers  what  our  Engagements  and  Contrads 
are  while  we  renounce  and  break  them  ;  he  hates  Deceit,  Lying, 
and  Falfhood  ;  and  all  the  civilized Nadons  have  ever  fuppofed 
that  he  will  avenge  it  with  peculiar  Judgments. 

'Tis  upon  this  Suppofition  of  an  All-knowing  and  avenging 
Power,  that  Oaths  are  adminlflerM  in  all  Countries  which  are 
reformed  from  utter  Barbarity.  An  Oath  is  appointed  to  be 
the  Confirmation  of  Truth  in  what  we  fay  or  do.  Therein  God 
himfclf,  with  all  his  Knowledge,  his  Power  and  his  Terrors,  is 
called  upon  to  bear  witnefs  to  what  we  fpeak,  and  to  be  an  A- 
venger  of  Perjury  and  Falfliood.  Surely  we  might  venture  to 
fay,  that  a  Day  will  come  when  the  great  and  holy  God  will 
fhew  himfelf  terrible  to  Liars  and  Deceivers.,  if  we  had  nothing 
but  the  Light  of  Nature  to  tell  us  fo. 

II.  If  we  confider  our  Relation  to  Mankind^  Truth  v/ill  appear 
to  be  a  neceiTaryDuty.  Man  is  a  fociable  Creature,  he  is  made 
to  love  Society  •,  but  no  Society  can  be  maintained  without 
Truth  :  All  Falfhood  therefore  is  inconfiftent  Vvith  the  focial  Na- 
ture of  Mankind,  and  confequently  it  becomes  contrary  to  the 
Law  and  Light  of  Nature.     Without  Truth  wx  fhould  all  bc- 


322  Chrijiian  Morality,  viz.  Vol.  I. 

come  Deceivers  to  one  another,  every  Man  a  Liar  to  his  Neigh- 
bour. No  Contradls  would  be  of  any  Force  ;  no  Commerce 
could  be  maintain'd  •,  none  of  us  would  be  able  to  truft  ano- 
ther, nor  could  we  live  fiife  by  thofe  that  dwell  neareftto  us. 

He  that  indulges  himfelf  in  Lying  takes  away  his  own  Credit, 
and  gives  fufficient  Occafion  for  his  Neighbour  not  to  believe 
him,  even  when  he  happens  to  fpeak  the  Truth  j  for  a  Man 
that  will  lie  and  deceive  fometimes,  how  can  we  tell  that  he  is 
not  dealing  deceitfully  with  us,  even  when  he  profefles  to  be 
mofl:  faithful  and  true  ?  And  Children  fhould  take  Notice  of 
this,  that  it  once  they  indulge  the  Sin  of  Lyings  there's  no  Body 
will  ever  believe  what  they  fay. 

A  Liar  is  fuch  an  abandoned  Character  amongft  Mankind, 
that  tho'  there  are  too  many  who  deferve  the  Name,  yet  every 
one  is  a/hamed  of  it.  'Tis  efteem'd  a  Reproach  of  fo  heinous 
and  hateful  a  Nature  for  a  Man  to  be  called  a  Liar^  that  fome- 
times the  Life  and  Blood  of  the  Slanderer  has  paid  for  it.  The 
very  Nature  of  Man  refents  it  highly,  for  it  implies  in  it,  that  a 
Man  guilty  of  this  Vice,  defer ves  to  be  cut  off  from  all  Society 
V  ith  Mankind,  and  to  be  thruft  out  of  Cities  and  Families  like 
a  wild  Beaft  of  the  Earth. 

The  fame  Thing  may  be  faid  of  an  unfaithful  Man^  a  Man 
who  makes  Promifes,  Contradls  and  Agreements,  and  takes  no 
Care  to  perform  them.  All  Commerce  and  Traffick  is  con- 
founded, and  the  Laws  of  it  dillolved  by  a  Perfon  of  this  fhame- 
ful  Condu6l.  He  that  lofes  his  Credit  and  Honour  by  this  Sort 
of  Falfhood,  cuts  himfelf  off  from  many  of  the  Bleffings  of  ci- 
vil Society,  and  Hands  as  it  were  excommunicated  from  the 
Friendiliip,  the  Company  and  Commerce  of  his  Neighbours, 
amorg  whom  he  dwells.  His  Charadler  becomes  hateful  among 
Men,  and  his  Name  is  a  Word  of  Scandal  and  Infamy.  But 
where  a  Man  is  true  to  his  Word,  and  pundual  in  all  his  Corre- 
fpondcnces,  how  fair  is  his  Reputation  !  How  honourable  is  his 
Name  !  And  be  ftands  entitled  to  all  the  Bleffings  of  the  Society 
where  he  re  fides. 

I  might  borrow  Arguments  alfo  from  the  Light  of  Nature^ 
to  (hew  what  an  excellent  Virtue  is  that  of  Conftancy  ;  howufe- 
ful  in  the  whole  Courfe  of  Life,  how  honourable  a  Name  does 
it  gain  a  Man  in  the  World  I  With  what  a  happy  Regularity 
his  Affairs  proceed  both  in  his  Hou(hoId  and  in  his  Shop  or 
Bufinefs  of  Life  !  He  maintains  a  facred  and  fteady  Peace  of 
Mind,  and  all  Men  blefs  him  :  But  the  Charafter  of  a  fickle, 

waverings 


Serm.  XXI.  Trutw,  Sincerity,  &:c.  ^2^ 

waveri»2i,  inconjlant  Man,  is  always  mean  and  contrmptihic  ; 
he  is  compared  to  :i  IFeaiher-Cock  that  is  blown  about:  by  cvi-ry 
Wind  i  and  his  Name  is  thus  exalted  or  Huck  up  on  high, 
there  to  become  a  more  publick  Mark  of  Jed  and  llidiculc. 

The  third  Thing  I  propofcd,  is  to  conlider  what  are  thofe 
Jdditional  Arguments  that  might  be  drawn  from  the  Gofpel  for 
the  PraHice  of  this  Truth  and  Si?tcerity,  this  Faithfuhicfs  and 
Conftancy  :  For  theGofpcl  doth  nor  only  confirm  all  xhcDuties 
of  Morality  that  the  Light  of  Nature  didlates,  and  eftablifh  all 
the  Reafons  of  them  that  the  Light  of  Nature  more  feebly  pro- 
pi^fes,  but  it  adds  aifo  many  /Irguments  and  Motives  to  enforce 
the  fame  virtuous  Prad:ices,  which  the  mere  Light  of  Nature 
knows  nothing  of ;  and  1  fhali  reprefent  all  thcfe  Advantages 
of  the  Gofpel  here.  But  I  will  not  over-load  your  Memory 
with  Particulars,  and  fherefore  I  ihall  fpeak  them  more  gene- 
rally, and  heap  them  together  -,  and  may  your  Souls  and  mine 
feel  the  united  Force  of  them  ! 

'Tis  a  Gofpel  of  Truth  we  profefs,  even  the  Eternal  Truth  of 
God  revealed  to  Men  concerning  our  Salvation  and  his  Glory. 
There  are  a  Multitude  of  Scriptures  where  the  Gofpel  itfelf  is 
called  the  Truth,  and  the  Word  of  Truth  :  And  'tis  a  mod  in- 
confiftent  Thing  for  the  Profeflors  of  this  Gofpel  to  be  guilty 
of  Fal/hood. 

God  the  Father  is  the  God  of  Truth  ;  and  never  did  he  give 
fo  glorious  a  Demonftration  of  the  Sincerity  of  his  Love,  of  the 
Faithfulnejs  of  his  Promifes,  and  of  the  Conflancy  of  his  com- 
p.iffionate  Defign  to  Man,  as  in  fending  his  ov/n  Son  into  the 
World,  according  to  his  ancient  Prophecies  of  a  thoufand  Years 
and  bellowing  upon  us  Jefus  the  Saviour. 

Jefus  Chrift,  by  whofe  Name  we  are  called,  he  is  the  True 
and  Faithful  IFitnefs,  Rev.  iii.  14.  Truth  and  Grace,  2Lnd  Peace 
came  by  him,  John  i.  17.  He  is  called  the  Truth,  jchn  xiv.  6, 
He  came  down  to  bring  Life  and  Immortality  to  Light  by  his 
Gofpel ;  He  came  to  tell  us  Tand  he  well  knew)  that  in  hts  Fa- 
therms  Houfe  were  many  Manfions  \  and  "  //  it  were  not  fo,  fays 
"  he,  I  would  have  told  you  :  But  it's  not  my  Bufmefs  to  be  a 
"  Deceiver  to  Men  :  Therefore  all  the  Life,  Light  and  Im- 
**  mortality  that  I  have  difcover'd  to  you  in  my  Preaching,  it's 
"  all  fincere,  it*s  all  reaf.  When  you  enter  into  the  other 
"  World,  trufting  my  Promifes,  you  will  find  all  my  Words 
"  fulfiJl'd.  I  wouki  not  have  rais'd  your  Expeclaticns,  if  it 
1'  had  been  otherwife,  .  Ti  c :!  • 

X  2  Again, 


324  Chriftian  Morality,  viz.  Vol.  I. 

Again,  the  Holy  Spirit  is  a  Spirit  of  Truth :  'tis  he  that  guides 
us  into  all  Truths  John  xvi.  13.  And  the  Name  of  this  Father^ 
and  this  Son^  and  this  Holy  Spirit^  is  called  upon  us  in  our  firfl 
AdmifTion  to  Chriftianity  :  So  that  we  wear  the  Name  of  the 
God  of  Truth  upon  us,  and  fhall  we  indulge  Temptations  to 
Falfhood  ?  Shall  we  pradlife  Deceit,  who  profefs  a  Gofpel  of 
fuch  Truth,  and  upon  whom  the  Name  of  the  Father^  and  the 
Son,  and  the  Holy  Ghojl^  the  Name  of  the  God  of  Truth  is  pro- 
nounced in  Baptifm  ? 

God  is  fine  ere  in  his  Revelations  of  Grace  ^  and  Bifcoveries  of 
his  pardoning  Mercy  ;  for  he  fent  his  own  Son  to  die  for  us,and 
this  is  a  Proof  of  his  Sincerity  in  his  Defigns  of  Love.  Let  us 
then  be  fincere  in  Love  to  our  God,  to  our  Fellow-Creatures 
and  Fellow -Chriftians. 

Jefus  Chrijl  is  fincere  in  the  Profeffton  of  his  Love  ^znd  he  hath 
given  us  an  infallible  Pledge  of  it,  for  he  hath  given  his  Life 
for  us.  Greater  Love  hath  no  Man  than  this^  than  that  a  Man 
lay  down  his  Life  for  his  Friends.  But  he  hath  laid  down  his 
Life/?r  Enemies,  and  therefore  he  hath  magnified  his  Love,  and 
divinely  demonftrated  it  to  be  fincere  and  true,  beyond  all  Po-lTi- 
bility  of  Jealoufies  and  Exceptions. 

God  is  faithful  to  all  the  Promifes  of  his  Gofpel ;  all  his  Ways 
are  Mercy  and  Truth  to  his  People  :  He  is  a  God  keeping  Cove- 
nant thro'  all  Generations.  This  is  the  illuftrious  Title  that  he 
afTumes  to  himfelf  and  glories  in  :  And  this  is  the  Name  by 
which  the  ancient  Saints  have  delighted  to  make  their  AddrefTes 
to  him.  Thefe  Heavens  fhall  be  diffolved  and  perifh  in  the 
Flame,  and  this  Earth  become  a  fmoking  Cinder  \  Heaven  and 
Earth  foall  pafs  away,  but  the  Word  of  the  Lord  and  \\\sTruth 
abide  for  ever  •,  not  one  Jot  or  Tittle  of  them  fhall  perifh,  but  all 
fhall  be  fulfilled. 

By  two  immutable  Things,  in  which  it  is  impoffible  for  God  to 
lie,  that  is,  his  Oath  and  his  Prom'ife,  he  hath  eftablifhed  his  Co- 
venant of  Grace,  that  the  Heirs  of  Salvation  might  have  ftrong 
Conflation,  Heb.  vi.  18.  Hereby  it  comes  to  pafs  that  we  have 
a  fure  Hope  of  eternal  Life  •,  for  God  that  cannot  lie  hath  pro- 
mifed  it  to  us  in  Chrijl  Jefus  before  the  World  began.  Tit.  i.  2. 
and  2  Tim.  i.  9.  And  tho'  it  was  fo  long  ago  fince  the  firfl 
Promife  was  made,  (the  firfl  Promife  made  to  Chrift  before  the 
Foundations  of  the  World,  and  the  firfl  Promife  made  to  fallen 
Adam  a  little  after  the  Foundations  of  the  World  were  laid) 
yet  our  God  hath  not  forgotten  his  Promifes  and  his  Covenant, 

he 


Serm.  XXI.  Truth,  Sincerity,  6cc.  325 

he  remains  flill  faithful  to  fulfil  every  Word  of  Grace  that  is 
gone  out  of  his  LipSy  Pfal.  Ixxxix.  33,  34.  And  fliould  not  this 
oblige  us  to  like  Faithfulnefs  to  our  Fellow-Creatures,  fince 
Gcd,  who  is  fo  infinitely  our  Superior,  is  pleafed  thus  to  bind 
himfelf  by  Promifes,  and  thus  to  fulfil  them  ? 

The  Corijlancy  andlmviutabiiity  of  God  in  his  Dcfigns  of  Mercy 
to  Sinners,  fliould  influence  us  to  the  Pra61ice  of  the  faine 
Conjtancy  of  Spirit  in  our  Profeflions  of  his  Gofpel.  God  afts 
always  like  himfelf,  conformable  to  the  Glory,  and  Ilolinefs, 
and  Dignity  of  his  Nature,  fo  (liould  we,  who  are  the  Sons  and 
Daughters  of  the  moll:  high  and  holy  God.  lie  is  uniform 
in  his  Counfels  and  Methods  of  Grace  and  Peace,  he  is  un- 
changeable in  his  Love,  and  always  the  fame  :  And  ^efus 
Chrijt  is  the  fame  Tejlerday  and  for  ever,  conftant  to  himfelf, 
and  confident  with  himfelf  in  all  thePurpofes  of  his  Mercy, 
and  in  all  the  Profecutions  of  thofe  divine  and  eternal  Purpofes 
in  Heaven  and  on  Earth.  No  Alteration  of  Circumflances, 
no  Change  of  Place,  from  a  Crofs  on  Earth  to  a  Ihrone  in 
Heaven,  can  change  his  Compailion  and  Love  to  his  Saints. 
And  fliall  we  fuffer  our  petty  Changes  here  on  Earth,  from  a 
higher  to  a  lower  Part  of  a  little  Mole-hill,  to  make  fuch  a 
fliameful  Alteration  in  ourCondudl  to  our  Friends,  as  too  of- 
ten endangers  our  Truths  and  difcovers  our  Inconftancy  ? 

Let  us  confider  that  by  our  Profeffion  of  Chrijlianity  we  re* 
«o?/«c^  Deceit  andFalfhood,and  all  the  hidden  Things  of  Dark- 
nefs  :  We  are  Children  of  the  Lights  then  let  us  walk  in  the 
Light,  and  do  the  Truth,  ^nd  let  our  Deeds  be  made  manifejl  that 
they  are  wrought  in  Gody  i.  e.  in  the  Faith  and  Fear  of  God, 
John  iii.  21.  Why  fhould  a  Chrifiian  be  a  Deceiver,  when  he 
bears  the  Name  of  Chrijl  the  Faithful  and  Truel  How  incon- 
fiftent  a  Chara6ler  is  it  for  a  Chrifiian  to  be  a  Liar  ?  For  a 
Chrijiian  to  be  falfe,  and  violate  and  break  his  Word?  How 
difhonourable  is  it  to  the  Holy  Name  we  bear  ? 

Let  the  Children  of  Satany  who  is  a  Liar  from  the  Begin- 
ningy  delight  themfelves  in  Falfhoods  and  fport  themjelves  in 
their  own  Deceivings  :  Let  thofe  who  renounce  all  Hope  in 
the  Promifes  of  God,  imitate  the  Devil  who  is  the  Father  of 
Lies :  But  let  us  who  trufl  in  the  God  of  Truth,  who  believe 
in  Jefus  the  Saviour,  and  make  his  I'ruth  our  Hope,  let  us 
imitate  our  heavenly  Father  and  our  bleifed  Lord ;  let  us  fpeak 
the  Truth  and  pradife  it.  li  was  by  a  Lie  of  the  Devil  that 
our  firfl  Parents  were  deceived  and  'ruined  :  All  our  Sin  and 
Mifery  fprung  from  that  Fahhood,  Te  (loali  not  furely  die.   And 

X  3  'it 


226  Chrijlian  Morality,  viz.  Vol.  L 

it  is  by  our  Faith  in  the  Truth  and  Promife  of  God  that  we 
hope  for  Salvation.  While  we  therefore  remember  either 
the  Spring  of  our  Ruin,  or  the  Means  of  our  Recovery,  we 
lliould  love  the  Truth  and  hate  Lying. 

But  there  are  Motives  of  Terror  as  well  as  Arguments  of 
Grace  and  Zot;<?,  that  fliould  ever  influence  us  toSincericv  and 
Truth.  We  Ihould  remember  that  ChnU;- our  Lord  has  £y^x 
like  a  Flame  of  Fire^  that  he  fearches  the  Hearts  and  the  Reins ^ 
and  imll  render  to  every  one  according  to  their  fVorks^  Rev.  ii.  23. 
We  fhould  remember  the  dreadful  Tbreatnings  that  Chrijl  the 
faithful  and  true  Witnefs,  Chriji  the  Lord  and  Judge  of  all 
Men,  hath  denounced  againfi  Hypocrites.  You  fcarce  find  him 
preaching  a  Sermon  of  any  Length,  but  he  has  one  or  more 
Woes  in  it  ready  for  thofe  that  praftife  Hypocrify. 

There  is  no  Sort  of  Sinners  that  he  treats  with  fuch  in- 
famous Names,  and  fuch  killing  Reproaches  as  he  does  the 
Hypocrite.  They  refemble  the  old  Serpent,  the  Devil,  in 
Subtlety  and  Falihood,  and  therefore  the  Language  of  Chrifi 
to  them  runs  in  this  Manner ;  Ye  JeiJOSy  who  are  falfe  to  the 
inward  Convi6lion  of  your  own  Confciences,  Te  are  of  your 
Father  the  Devil,  and  the  Lufts  of  your  Father  ye  ix)ill  do  :  He 
was  a  Murderer  from  the  Beginning,  and  abode  not  in  the  Truths 
hecaufe  there  is  no  Truth  in  him.  When  he  fpeaketh  a  Lie,  he 
fpeaketh  of  his  ov)n ;  for  he  is  a  Liar  and  the  Father  of  it.  'Tis 
as  if  our  Lord  had  faid,  '^  The  firfl  Lie  that  ever  was  made 
*'  was  made  by  the  Devil '^  and  by  his  telling  a  Lie,  and  our 
*^  Mother  Eve's  believing  it,  he  murdered  Mankind  in  Adam 
*^  their  Head.  And  yet  you  falfe  ^eivs  would  imitate  him, 
*'  and  make  him  your  Father.''  And  again,  Wo  unto  you 
Scrrbes  and  Pharifees,  Hypocrites,  ye  Serpents,  ye  Generation  of 
Vipers,  Sons  of  the  old  Serpent,  hoiv  can  you  efcape  the  Dam- 
ration  of  Hell?  John  viii.  44.  Match,  xxiii.  29,  33.  Your 
eternal  Puniiliment  is  mofl:  juft  and  unavoidable. 

In  another  of  his  Difcourfes  he  makes  the  Puniflvnent  of 
Hypocrites  to  be  (  as  it  were  )  the  Patrern  of  the  Punifliment 
of  the  worfl  of  Wickednefs.  The  Servant  who  is  intruded 
with  the  Houihold  of  his  Lord,  that  fhall  beat  his  Fellows,  ^nd 
f:all  eat  and  drink  with  the  Drunken,  his  Lord  /Im! I  cut  him  afun- 
der,and  appoint  him  his  Portion  with  r^f- Hypocrites,*  there  foall 
he  weeping  and  gnaflnng  of  Teeth,  Matth.xxiv.  51.  And  when 
you  read  the  black  Catalogue  of  Sinners,  who  are  doomed  to 
everlafting  Defl:ru6^ion, /<ie^.  xxi.  8.  the  Name  of  Liars  is  put 
in  with  a  peculiar  Remark^  The  Unbelievers,  the  Murderers,  the 

Whorc' 


Serm.  XXI.  Trutit,  Sincerity,  l\'c.  327 

frhorc-viongers,  the  Sorcerers,  Idolaters,  and  all  Liars,  /J.'>aU  have 
their  part  in  the  Lake  ivhichburncth  with  Fire  and  Brimjtone,  which 
is  thefecond  Death.  As  if  he  had  faid,  whofoevcr  efcapcs  I  Icll, 
no  Liars  Ihall  cfcape  it;  and  'tis  repeated  ai^ain  in  the  next 
Chapter,  Illthout  the  Gates  of  1  leaven  are  Dogs  and  Murder- 
ers, and  LiolaterSy  and  whofoever  loveth  and  viakctb  a  Lie, 
Rev.  xxii.  15. 

Whenfoever  therefore  we  find  a  Temptation  toFaliliood, 
let  us  fet  ourfelves  under  the  immediate  Eye  of  God  our  Judge, 
Crod  who  fljall  bring  to  Light  the  hidden  things  of  Darknefs,  and 
(hall  judge  the  Secrets  of  every  Heart  one  Day  by  Jefits  Chrijl 
our  Lord  ;  i  Cor.  iv.  5.  Rom.  ii.  16.  If  we  did  but  ^always 
place  ourfelves  as  in  the  Sight  of  the  great  and  dreadful  God, 
whofe  Eye  beholds  every  Fallhood  we  pra6life,  and  all  the 
hidden  I  lypocrify,  the  lurking  Deceit  of  the  Soul,  whofe  Ear 
attends  to  every  Word  of  Falfliood  we  fpeak,  and  records  it 
all  in  his  Book  againfl:  that  great  and  terrible  Day  of  Account ; 
furely  we  (liould  find  a  more  efFedtual  Influence  of  it  upon 
our  Spirits,  to  guard  us  from  fuch  Words  and  Adtions  as  are 
inconfiftent  with  the  Sincerity  of  a  Chrifiian. 

And  Jet  our  Hearts  be  melted  into  Repentance  for  our  paft 
Iniquities  of  this  kind,  and  moulded  into  the  Love  of  Truth 
-by  a  delightful  Medication  of  the  Faichfulnefs  of  our  Lord 
Jcfiis  Chrijl  to  us,  in  performing  his  kind  and  dreadful  Un- 
dertaking to  fiifi'er  for  our  Sins.  Let  us  dwell  upon  the 
Thoughts  of  his  Faichfulnefs  to  all  his  Promifes,  and  think 
thus  with  ourfelves,  chat  he  has  engaged  us  to  Truth  of  every 
kind  by  the  fl:rongefl:  Bonds  of  Duty  and  Love:  And  if  we 
are  falfe  and  unfaithful  to  him  in  this  World,  how  juflly  may 
he  cue  us  off  from  all  our  glorious  Hopes  and  Expectations 
in  the  World  which  is  to  come  ? 

But  this  leads  me  to  the  fourth  General  Head  that  I  propo- 
fed  ;  which  was  to  lay  down  fome  Directions  bow  Chriftians 
viay  be  preferved  in  the  Ways  of  Truth,  how  they  may  fecure 
and  mamtain  this  BleiTed  Charadler  of  Integrity  and  Upright^ 
vcfs  which  I  have  defcrib'd.  And  Ithink  this  may  be  better 
perform'd  by  diftinguifliing  Truth  ov Integrity  into  thofe  three 
diftinft  Parts,  under  which  I  treated  of  it  before,  {mz.)  Ve- 
racity^ Faithfulnefsy  and  Conflancy^  and  by  giving  fome  Rules 
for  the  Prefervation  of  each. 

The  Rules  to  preferve  Feracity,  or  to  keep  our  W^ords  con- 
formable to  our  Hearts,  as  fuch  as  thefe. 

X  4  I,  Be 


328  Chrijlian  Morality,  viz.  Vol.  I. 

I.  Be  perfuadedin  your  own  Minds ^  that  no  Chcimfiances  what- 
foever  can  make  a  Lie  lawful.  Tho'  when  a  Quejlion  is  askedy 
there  are  many  Cafes  wherein  it  may  be  lawful  to  turn  the 
Difcourfeafide,  to  wavea  direft  Anfwer,  to  beincirely  filent; 
or  in  fome  Circumffcances  it  mray  be  both  lawful,  prudent,  and 
proper,  to  conceal  a  part  of  the  Truth,  as  I  hinted  in  the 
former  Sermon  :  yet  in  my  opinion  'tis  neither  prudent,  pro- 
per nor  lawful,  to /peak  a  Faipoood  to  deceive  my  Neighbour.  ■  The 
*iXihole  Truth  may  not  always  be  necelfary  to  be  fpoken  to  Men  ; 
but  fuch  Faljhood  is  always  a  Sin  in  the  Sight  of  God.  AU 
lying  is  utterly  forbidden ;  and  the  true  Meaning  of  a  Lie  s, 
when  we  /peak  that  which  we  believe  to  be  falfe,  with  a  Dejign 
to  deceive  the  Per/on  to  whom  we  /peak. 

Here  may  arife  two  (^uedions. 

Quefl.  I.  If  I  have  a  good  and  valuable  End  in  fpeaking,  and 
my  Defign  is  to  ferve  the  Glory  of  God,  or  the  Good  of  iny  Neigh- 
hour,  may  I  not  then  ufe  the  Art  of  Lyings  or  fpeak  a  known 
Faipoood  without  Sin  ?  ^ 

Queft.  2.  Surely  there  are  fome  fort  of  Perfons  who  have  no 
Right  to  D-uth,  fuch  as  Children,  common  Liars ^  Knaves  or  Cheats  ; 
may  we  not  therefore  deceive  them  by  dlre^  Falfooodsy  either  for 
their  Good  or  for  our  own  ? 

Thefe  are  Enquiries  of  very  great  Importance  to  the  Hon- 
our of  Truth,  to  the  Satisfaction  of  Confcience,  and  to  the  j 
Welfare  of  Mankind  :  And  'tis  my  prefentOpinion(and  I  think 
there  is  good  Reafon  for  it  )  that  none  of  thefe  Cafes  can 
make  an  exprefs  and  deceitful  Falfoood  to  be  lawful,  or  change 
the  Nature  of  a  Lie,  and  make  it  innocent  :  but  to  debate 
thefe  two  Cafes  fo  largely  as  they  defer ve,  would  too  much  j 
incumber  the  prefent  Difcourfe  ,•  I  leave  them  therefore  to 
be  read  with  an  honeft  and  ferious  Mind,  as  an  Appendix  to 
thefe  Sermons  of  Truth,  znd  fo  proceed  to  the  next  Dire^icn, 
how  to  preferve  our  Veracity. 

IL  7  he  fecond  Rule  to  preferve  Veracity  is  this,  Accuflom 
your  felves  to  a  fober  modefl  way  of  fpeaking,  and  avoid  all  thofe 
Methods  of  Speech  that  border  upon  Falflwod.  I  fliall  mention  a 
few  of  them,  to  give  fufEcient  Notice  of  what  I  mean. 

Some  Perfons  affedl  to  be  certain  of  every  Thing  they  fpeak, 
and  pronounce  all  that  they  fay  with  the  highefi  AJfurance.  If 
they  are  relating  Matters  of  Fadl,  which  they  only  learn  by 
Report,  they  tell  you  every  Circumftance  without  the  leaft 
Heficationjand  endeavour  even  in  a  dubious  Matter  to  make 
the  Hearer  believe  ic  with  the  highelt  Confidence  :    They 

are 


Serm.  XXI.  Truth,  Sincerity,  6cc.  329 

are  never  in  the  Wrong,  never  donbtful  whether  they  are  in 
the  Right  or  no.  If  they  arc  declaring  their  own  Sentiments 
of  the  moft  difficult  Subjc6l,  it  is  always  as  clear  to  them  as 
the  Light,  they  are  always  as  pofitive  as  if  it  were  divinely 
revealed,  and  written  in  the  mofl:  exprefs  Words  of  Scripture. 

Now  fuch  fort  ofSpeakers  will  often  find  they  have  been 
miflaken;  and  if  they  have  Modefty  enough  toretrn6l  their 
Wordsj^is  well:  but  for  the  mofl:  part  they  refiife  Convic- 
tion, and  often  perfift  to  maintain  their  own  Error,  even  al- 
moft  againll  their  own  Confciences.  In  fnort,  it  appears  to 
me,  tiiat  a  Man  who  dares  frequently  to  afTert  doubiful  iNTat- 
ters  with  the  mofl  pofitive  Air  of  Aflurance,  has  not  fo  much 
Tendernefs  about  his  Heart,  and  fuch  a  religious /^f/^r  of  Lying 
as  a  good  Chrillian  ought  to  have. 

There  are  others  again  that  affect  to  tell  you  nothing  that  is 
commoriy  but  would  always  furprife  the  Company  i-oith  Jlrange 
Things  and  Prodigies  ;  and  all  this  out  of  the  Pride  of  their 
Hearts,  and  an  Ambition  to  have  their  own  Stories  applauded 
and  admired  by  all  that  hear  them.  Tnis  fore  of  Affeilation 
oftentimes  betrays  a  Perfon  into  Falfliood,  and  fecreily  and 
infenfibly  allures  him  to  fay  Things  that  are  neither  credible 
nor  true.  Sailors  and  Travellers  Ihould  fet  a  fpecial  Guard 
upon  themfelves  in  this  Refpedl. 

There  are  a  third  Sort  of  Talkers,  that  when  they  dijcourfe 
of  common  Things^  are  ever  exprejjing  them  in  exalted  and  fuper- 
lative  Language,  If  they  fpeak  of  any  thing  fmail,  'tis  pro- 
digioujly  fmall :  if  they  mention  any  thing  great,  'tis  incom- 
parably great.  If  they  name  a  Man  of  Wifdom,  he  is  the 
mfefl  Man  in  the  World ;  or  a  Woman  of  Piety,  die  is  the 
only  Saint  in  the  Nation.  An  imprudent  Man  with  them  is 
the  greateft  Fool  in  Nature  ;  and  a  little  difappointing  Acci- 
dent in  Life  is  an  intolerable  Vexation.  If  they  happen  to 
hear  a  good  Sermon,  the  Preacher  ivas  infpired,  not  an  Angel 
CBuld  exceed  him :  If  it  was  a  mean  Difcourfe,  the  IVretch  had 
not  a  grain  of  Senfe  or  Learning.  Every  Opinion  they  hold 
is  divine  and  fundamental:  All  their  own  Sentiments,  even  in 
lefler  Matters,  are  the  very  Senfe  of  Chrift  and  hisJpofiles,  and 
all  that  oppofe  them  are  guilty  of  Herefy  or  Norfenfe.  'Now 
Perfons  who  have  accuftomed  their  Tongues  to  this  Lan- 
guage in  common  Difcourfe,  feem  to  want  that  due  Caution 
which  the  flrift  Rules  of  Godlinefs  may  feem  to  require,  and 
makealittle  toofreewich  Truth.  Either  their  Thoughts  are 
very  injudicious,  if  they  can  believe  what  they  fay  j    or  if 

they 


330  Chriftian  Morality,  viz.  Vol.  I. 

they  don't  believe  it,  they  fliould  make  their  Words  agree 
wich  their  Thoughts. 

But  befides  the  Approaches  to  Falfloood  in  this  manner  of  Con- 
verfati on,  there  is  fomething  in  it  chat  is  very  vain,  and  almoji 
ridiculous.  Methinks  fuch  an  extravagant  Talker  is  fomething 
like  a  Man  that  ^joalks  upon  Stilts  thro*  the  open  Streets,  or 
like  one  who  'vjcars  a  Coat  much  longer  than  his  Neighbours  ;  and 
how  tall  foever  they  may  think  themfelves,  the  World  will 
be  ready  to  call  one  of  thema  C/;/7^,  and  t'other  an  Ideot. 

Object.  But  are  there  not  a  Multitude  of  fuch  ExprefHons 
in  Scripture  in  the  Books  of  ^oby  and  the  Pfalms,  and  the 
Prophets,  wherein  even  the  more  plain  or  common  Occur- 
rences of  Life  are  dreffed  up  in  very  magnificent  Language, 
and  in  Exprellions  that  far  exceed  the  fl:ri6l  Truth  of  Things  ? 
Does  not  David  in  his  Elegy  upon  Saul  and  Jonathan,  fay. 
They  were  fwifter  than  Eagles,  they  were  jlronger  than  Lions  ? 
2  Sam.  i.  23.  And  even  in  St.  John's  Hiftory  of  ihe'Life  and 
Death  of  Chrift,  does  he  not  fupprfe  that  if  all  things  which  Jefus 
didy  were  written,  even  the  /Vorld  itfelf  could  not  contain  the 
Books  ■?   John  xxi.  25. 

Anfw.  'Tis  the  natural  Language  of  Poetry  and  Prophecy, 
and  the  Cuftom  of  the  Eaftern  Nations  to  exprefs  things  in  a 
lofty  andfublime  manner;  fo  that  there  is  no  Danger  of  be- 
ing deceiv'd  by  that  Language,  when  a  Prophet  or  a  Poet  in- 
dulges fuch  Figures  of  Speech.     Now  the  Book  of  Job  and 
Pfalms,  and  David" s  Elegy,  are  fo  many  Hebrew  Poems      The 
Biifmefs  of  Oratory  is  a-kin  to  Verfe,2S\d  fometimes  requires  a 
figurative  Style.     But  in  familiar  Language  and  common  DiJ" 
courfe,  'tis  not  the  Cuflom  of  Mankmd  to  ufe  fuch  Extrava- 
gance of  Expreflion  ;    The  Hearer  is  many  times  ready  to 
be  led  into  a  Mjdake  thereby,  becaufe  he  fuppofes  the  Speaker 
to  mean  plainly  what  he  fays.     And  1  would  not  willingly 
indulge  a  habit  of  exprefling  my  Thoughts  in  fuch  a  Manner 
in  common  Converfation,  as  fliould  deceive  my  Hearers,  to 
humour  a  filly  Affe6lation. 

As  for  the  Figure  which  St.  John  ufes  to  reprefent  the 
variety  of  uftful  Things  which  were  faid  and  done  by  our 
Saviour, 'tis  fuch  as  can  lead  no  Man  into  aMiftake,for  none 
can  believe  it  to  be  underflood  in  a  literal  Senfe.  Befides, 
if  one  would  indulge  the  mod  fuperlative  Expreflions  and 
boldefl:  Figures  that  human  Language  can  furnifli  one  with, 
to  fet  out  the  Honours  of  an\  ierfon  on  Earth,  there  can  be 
no  fuch  proper  or  deferving  Subjedl  as  Jefus  Chriji  our  Lord. 


Scrm.  XXI.  Tkutii,  Sincerity,  vie.  331 

III.  The  Third  Rule  to  prefcrve  Veracity  is  iliis.  Piachfc 
nothing  which  you  are  afhamcd  of.  Do  nothing  that  need  be 
afraid  of  the  Ear  of  the  World  :  Walk  carefully  in  the  Ways 
of  Virtue  and  Duty  :  J'^ulfil  your  Obligacions  to  Cr.Hl  and  M.m 
to  the  utmofl:  of  your  Power :  Venture  upon  no  Practice  that 
nci^ds  a  Cover,  a  Difguife,  or  an  Excufe  ;  and  then  you 
will  not  be  {o  often  under  the  Temptation  of  Lying. 

Let  Children  remember  this,  and  have  a  care  of  difobcying 
God  or  their  Parents,  even  when  they  are  alone,  leil  they  be 
tempted  to  excufe  their  I'aults  by  Lying,  which  indeed  does 
but  inlarge  and  double  them  rather  than  diminifli  and  excufe 
them.  Let  Servants  take  notice  of  this,  and  pay  all  due 
Honour  and  faitliiul  Obedience  to  their  Mafters  and  Gover- 
nors ,•  or  elfe  the  Devil  and  their  owu  corrupt  Hearts  will 
frequently  join  together  and  help  them  to  a  Lie  for  the  Cover 
of  their  Guilt.  Let  every  one  that  heqrs  this  Difcourfe  watch 
over  all  their  A6lions,  and  confine  them  wichin  the  Rules  of 
Religion  ;  otherwife  their  Pra^hfe,  which  will  not  bear  the 
Light,  will  put  them  under  a  Temptation  to  hide  it  behind  a 
Refuge  of  Lies. 

And  under  this  T-fead  I  might  particularly  give  this  Advice: 
Dont  affect  a  cunning  -'jjay  of  Life.  Don't  aim  at  the  Charadter 
of  a  fiibtle  and  crafty  Man.  Be  not  fond  of  being  let  into  Se- 
crets, nor  of  engaging  in  InLrigues  of  any  fore.  There  are 
feme  Tempers  of  Mankind  that  ar&  naturally  addicted  to 
Craft,  and  are  ever  feeking  to  out- wit  their  Neighbours :  they 
feldom  live  upon  the  Square,  or  walk  onward  in  an  open  Path  ; 
but  areftill  doubling,  and  turning,  and  traverfing  cheirCourfe. 
They  takeafpecialPleafure  in  managing  all  cneir  Affairs  with 
Art  and  Subtlety,  and  call  ic  neceffary  Prudence.  But  if  you 
would  fliew  yourfelves  tender  of  the  Truth,  md  preferve  it,lec 
your  Courfe  of  Life  be  bold,  and  free,  and  open.  Tiiere  is 
much  Prudence  to  be  ufed  in  our  daily  Condu6]:,  ivithout  this 
crafty  Humour.  7'he  Integrity  of  a  Man  will  preferve  him,  and 
keep  his  Tongue  from  Kallhojd  ;  whereas  a  Man,  who  is 
much  engaged  in  crafty  Defigns,  will  now  and  then  be  temp- 
ted to  intrench  upon  Truth,  and  come  near  the  brink  of  Ly- 
ing, to  carry  on  and  cover  all  his  fecret  Purpofes. 

Methinks  I  could  pity  rather  than  envy  the  high  Station 
of  Courtiers,  How  often  they  are  conflrained  to  put  on  a 
Difguife,  to  colour  or  to  conceal  their  real  Defigns  !  How 
near  they  walk  to  the  Borders  of  Falfliood,  and  tread  hourly 
upon  the  very  Edge  of  a  Lie !   David,  the  Man  ofter  God\s 

own 


332  Chrijlian  Morality,  viz.  '    Vol.  I. 

own  Heart,  while  he  kept  his  Father's  Sheep,  was  more  fecure 
from  this  Temptation;  but  when  he  became  a  Courtier  and  a 
King,  he  was  often  expofed,  and  therefore  he  begs  earneilly 
that  God  would  remove  from  him  theJVayof  Lying,  Pfal.  cxix. 
£9.  He  had  felt  the  mifchievous  Influence  of  chisSnare,and 
dreaded  the  pernicious  Power  of  it.  To  be  ever  pra^ifing 
the  Politician  at  home  or  abroad,  is  a  conftant  Snare  to  Sin- 
cerity ;  and  to  live  as  a  Spy  in  a  Foreign  Court  may  be  a  Pofl 
of  Service  to  our  own  Nation,  but  'tis  exceeding  dangerous 
to  Virtue  and  Truth. 

IV.  Have  a  care  of  indulging  any  violent  PaJJion,  for  that  will 
tempt  the  Tongue  to  ily  ouc  mto  Extravagance  of  ExprefTion, 
and  out-run  the  fertled  Judgment  of  the  Mind.  Whether 
it  be  Grief  or  Impatience,  or  Jnger  and  Refentment,  it  will  en- 
gage the  Soul  to  form  Ideas  far  above  and  beyond  the  Truth 
of  Things,  and  ofcenarm  the  Tongue  with  unruly  Expref- 
fions,  even  beyond  the  Sentiments  of  the  Heart.  Strife,  2ir]d 
Contention,  and  noify  Qiiarrelsy  are  very  dangerous  Enemies 
to  Truth. 

And  upon  this  account,  above  all  Things,  I  would  warn 
young  Chridians  to  avoid  the  excejjlve  Zeal  of  a  Party-Spirit  in 
the  lejfer  Differences  of  Religion.  I'here  has  been  often  a  great 
deal  <^>f  Darknefs,  and  fire  of  Rage,  and  Dectfit,  and  Fallhood 
in  fuch  fort  of  Quarrels  as  thefe.  Men  of  natural  Warmth, 
animated  by  an  honeft  Zeal  for  God  and  Religion,  taking  it 
into  their  Head,  that  every  Dodlrinebefides  then* own  i^dam^ 
nabJe  Herefy,  and  all  FormiS  of  Worlhip  different  from  their 
own  are  fuperfiitious  or  fchfmatical ,  and  abominable  in  the 
Sight  of  God,,-  they  have,  under  the  Influence  of  thefe  Prin- 
ciples, kindled  their  Paffions  to  a  Flame:  "and  to  fecure 
the  Repuration  of  their  own  Party,  or  vindicate  ail  their 
Principles  and  Pra6lices  they  have  made  Ihameful  In- 
roads up^^n  1  ruth,  even  in  relating  Matters  of  Faft  ;  and, 
as  Dr.  TiiJotfon  well  expreffes  it,  That  the  Zealots  of  all  Par- 
ties  have  got  a  fcnrvy  Trick  of  Lying  for  the  Truth  ;  tho'  he 
conftlTes'^lie  has  never  obferved  any  that  would  be  fo  very 
fond  of  a  faJfe  Report,  or  hug  and  carefs  a  Lie  as  the  P.3pifls 
have  done.  And  I  wiili  no  Protejiant  had  ever  followed 
their  Eximnle. 

I  fli.-aild  proceed  now  to  lay  down  Rules  howPerfons  may 
befl  preferve  thtw  Faithfulnejs  to  Vows  or  Engagements  of  any 
kind.      But  this  mull  be  referv'd  to  the  next  Difcourfe. 

S  ER« 


Serm.  XXII.  TRtrTH,  Sincerity,  &c.  33:? 

SERMON     XXII. 

Chriftian  Morality,  viz.  Truth,  Sincerityj^c. 


Philip,  iv.    8. 
IVhatfoever  things  are  true^  &c.  think  on  thefe  Things, 

WHEN  we  are  ever  fo  well  inform'd  in  the  Nature  of  our 
Duty,  weflill  want  y^r^«w^»/j  tomakeoiir  Confciences 
feel  the  Obligation.  Flelh  and  Blood  are  frail  and  fin- 
ful  ;  Grace  is  feeble  and  imperfedl  in  the  prefent  State  •,  Temp- 
tations fiirround  us  in  this  lower  World,  and  are  ever  ready  to 
allure  or  affright  us  from  the  Paths  of  Holinefs :  we  have  need 
therefore  of  powerful  Motives  to  enforce  every  Duty  upon  our 
Pradice. 

In  the  firft  Difcourfe  on  this  Subje6l,  we  have  heard  the  A^^- 
ture  and  Extent  of  that  Truth  or  Sincerity  which  the  Gofpel  re- 
quires. In  the  fecond  we  have  confider'd  what  Obligations  are 
difcovered  by  the  Light  of  Nature  to  be  faithful,  upright  and 
conflant  in  our  Words  and  our  Ways  ;  and  what  additional 
Motives  the  Religion  of  Chrift  has  furnifhed  us  with,  to  prac- 
tife  the  fame  Virtues  ;  and  may  the  good  Spirit  of  God  make 
our  Souls  feel  the  Power  of  them  ! 

But  Nature  is  dark  as  well  2i%  feeble.  We  are  unfkilful  in  the 
Matters  of  Holinefs,  and  know  not  how  to  fecure  our  Virtue, 
and  to  guard  ourfelves  from  Temptation  to  the  contrary  Vice, 
tinlefs  we  are  informed  by  particular  DireBions,  I  begun  this 
Work  at  the  End  of  the  laft  Difcourfe.  And  as  Truth  was 
divided  into  three  Parts,  (viz.)  Veracity,  Faithfulnefs,  and  Con- 
ftancy  ;  fo  I  propofed  to  give  fpecial  Rules  for  the  Prefervation 
of  each  of  them. 

The  BireBions  to  preferve  our  Veracity  were  thefe. 

I.  Be  well  per fwaded  in  your  Minds.,  that  a  known  and  wilful 
Lie  is  utterly  unlawful.  Let  your  Heart  be  eftablifh'd  in  this 
Dodrine  •,  for  a  flight  Convidion  may  be  eafily  overcome  by 
feme  advantageous  Circumftances^  and  the  Temptation  will 
foon  prevail 

2.  Be 


334  Chriftian  Morality,  viz.  Vol.  I. 

2.  Be  fober^  modeft^  and  cautions  in  the  Manner  of  your  Speech^ 
and  do  not  allow  yourfelf  in  thofe  Ways  of  Expreflion  which 
border  upon  Lying  •,  for  if  you  often  accuftom  your  Tongue 
to  venture  near  a  Lie,  you  will  be  in  danger  lometimes  of  falling 
into  it. 

3.  ^ake  care  to  do  nothing  that  you  need  to  beajharnd  of  that 
fo  you  may  not  be  under  the  Temptation  of  a  Lie  to  cover  or 
excufe  it. 

4.  Watch  againjl  the  Violence  of  any  Paffion  ;  for  this  will 
forely  endanger  the  Veracity  of  your  Lips.  PafTion  will  carry 
your  Judgment  beyond  the  Truth  of  Things,  and  then  it  will 
loon  awaken  your  Tongue  to  an  Extravagance  of  Language 
even  beyond  the  prefent  irregular  Judgment  of  the  Mind. 

I  perfuaded  you  there  to  beware  of  blind  and  fiery  Zeal^  (and 
more  efpecially  in  Matters  of  fmall  Importance)  left  you  lliould 
be  tempted  to  tell  Lies  for  a  pretended  Defenfe  of  ^ the  Truth, 
The  Pious  Frauds^  as  they  are  called,  or  the  Religious  Cheats 
that  have  been  pradtifed  in  Chriftendom  in  all  Ages,  have  brought 
much  Difhonour  to  the  Gofpel  of  Chrift. 

The  fecond  Part  of  Truth  is  Faithfulnsfs^  to  our  Vows,  Pro- 
mifes,  and  folemn  Refolutions.  This  is  a  Conformity  of  our 
Deeds  te  our  Words ^  as  the  former  yNZ.%2iConformity  of  our  Words 
to  our  Thoughts.  And  I  come  now  to  lay  down  fome  Rules  horn 
we  may  fecure  our  Faithfulnefs^  and  maintain  our  Confcience  and 
Converfanon  free  from  Guilt  or  Blame  in  this  refpe(5l  aHa 

I.  Be  very  cautious  in  all  the  Promifes^  Vows.,  and  Obligations^ 
under  which  you  lay  yourfelf.  Ufe  a  pious  Prudence  in  this 
Ivlatter,  and  it  will  be  more  eafy  to  you  to  perform  them.  Do 
not  multiply  needlefs  Bonds  upon  your  Soul.  The  more  Care 
you  take,  before  you  utter  any  Thing  with  your  Lips,  you  will 
be  more  fecure  of  fulfilling  what  your  Lips  pronounce. 

In  the  Cafe  of  Vows .,  there  is  no  Inconvenience  of  folemn  En- 
gagements to  God  to  do  what  hts  Law  hath  made  your  Duty  be- 
f.re.  And  this  was  the  Cuftom  of  the  primitive  Chrifiians.,  as 
Pii!^ ,  a  Heathen,  acquaints  us,  that  they  made  Vows,  and  fwore 
in  their  fecret  Meetings,  not  to  commit  Murder.,  or  ^heft.,  or  A- 
diiUery^  or  indulge  vicious  Cotirfes,  'Tis  good  to  remind  our- 
icWts  of  what  God  requires,  and  edabliih  ail  our  Obligations 
:o  the  general  Practice  of  Holinefs. 

But  you  had  need  be  well  advifed  before  you  make  Vows  in 
'I^lutters  that  are  indifferent  •,  for  many  times  this  has  expofed  Per- 
fons  to  greater  Snares  and  Difficulties.    They  have  hoped  to  re- 

ftrain 


Serm.  XXII.  Truth,  Sincerity,  Sec.  335 

ftrain  the  Violence  of  natural  Appetites  by  Means  of  tli'-ir  own 
deviling-,  and  thus  they  have  been  tempted  to  be  unfaithlul  to 
God  himfcir.  I'he  Word  of  God  gives  us  this  Advice, 
Ecclef.  V.  5,  6.  Be/fer  it  is  that  thou  Jhouldjl  not  vcw^  ttr^n  that 
thou  Jhouldfi  vow  and  not  pay.  Suffer  not  thy  Mouth  to  caufe  thy 
Flejh  to  fin^  neither  fay  thou  before  the  Angela  ^Twas  an  Error. 
IFherefore  Jljould  God  he  angry  at  thy  Voice.,  and  defiroy  the 
Works  of  thine  Hands  ?  That  is,  ''  Don't  haftily  engage  thy 
**  felf  in  Vows,  fuch  as  the  Weaknefs  of  Flefh  and  Blood  will 
**  not  fufrer  thcc  to  perform  :  Nor  think  of  being  abfolvcd 
*'  from  thy  own  Obhgations  in  the  Prelencc  of  God,  and  his 
*'  Holy  Angels,  by  fooHfh  Excufes,  and  faying,  'Tzvas  aMif- 
"  take  ;  left  God  being  angry  and  offended  at  thy  brokenVows, 
*'  fhould  bring  a  Ctirfe  upon  thee  and  thy  Affairs."  There  is 
moft  abundant  Experience  of  the  Folly  and  Danger  of  needlefs 
Vows  in  the  Church  of  Rome. 

In  the  Cafe  of  Promifes  made  to  others.^  and  publick  folcmn  Re- 
foluticns.,  be  not  too  frequent  m  making  of  them.  See  that  the 
Reafoa  of  Things,  the  Providence  of  God,  and  the  Circum- 
ftances  of  Life,  feem  to  call  you  to  it  before  you  engage,  that 
fo  you  may  better  maintain  your  Faith fulnefs,  and  turn  your 
Words  into  Deeds.  Why  fliould  you  make  Chains  to  bind 
yourfelf  without  Neceffity  or  Reafon  ?  Why  fhould  you  pro- 
mifc  to  do  this^orto  go  thither  m  a  thoughtlefsand  trifling  way, 
and  let  your  Tongue  put  needlefs  Bonds  and  Fetters  on  your 
Hands  and  Feet  for  Time  to  'come  ?  My  Son,  if  thou  art  Surety 
for  a  Stranger.,  or  if  thou  make  a  Bargain  without  Difcretion,  or 
multiply  Promifes  without  Prudence,  thou  artfnared  with  the 
Words  of  th:  Mouth. 

There  are  fome  Perfons  who  are  very  free  of  their  Promifes 
upon  all  Occafions,  and  often  indulge  this  manner  of  fpeaking, 
J  am  refolvedto  do  fuch  a  ning  to-day.,  or  Fll  certainly  go  to  fuch 
a  Place  tomorrow.,  &c.  Whereas  fometimes  they  find  the 
Thing  impradlicable,  fometimes  it  is  inconfiftent  with  their 
Other  Duties  of  Life,  fometimes  it  lays  them  under  great  DifH- 
culties  and  Inconveniences  to  fulfil  fuch  Appointments,  and 
often  they  forget  them  too,  and  fo  difappoint  their  Friends. 

Before  you  tie  yourfelves  by  your  folemn  Refolves  and  En- 
gagements., afk  your  Hearts,  Is  it  pofTible  to  be  done  ?  Is  it  law- 
ful ?  Is  it  convenient  ?  Is  it  proper  ?  Is  it  confiftent  with  other 
Promifes  ?  Is  the  Thing  which  I  would  promife  due  to  my 
Neighbour  upon  Principles  of  Honour,  Virtue,  Gratitude,  Re- 
ligion c* 


336  Cbrijlian  Morality,  viz.  Vol.  I. 

ligion  ?  Is  it  neceflary  at  all,  and  is  it  neceflary  at  this  Time  ? 
Methinks  I  would  have  no  Promife  made,  but  what  fhould  be 
kept ;  and  therefore  I  would  fet  all  thefe  Guards  around  my 
Lips.  Experience  of  human  Affairs  will  teach  us  the  ufe  of 
t kef e  prudential  Rules^  if  we  can't  learn  them  without  it.  A 
watchful  Caution  in  all  fuch  fort  of  Language,  as  lays  us  under 
any  Engagements  to  future  Practices,  is  of  neceflary  ufe  to 
fecure  our  Faithfulnefs,  and  to  maintain  our  Truth  withHonour. 
Befides,  I  might  add  alfo,  that  we  fhould  bring  in  fomething 
cf  God  and  Piety  into  the  common  Engagements  of  Life  ;  and  this 
would  preferve  a  greater  Guard  upon  our  Tongues.  Go  to  now^ 
ye  that  fa)\  to-day  or  to-morrow  we  will  go  to  fuch  a  City^  and 
continue  there  a  Tear^  and  buy  and  f ellwand  get  Gain  :  whereas  ye 
know  not  what  fhall  he  on  the  Morrow  ;  for  that  ye  ought  to 
fay^  If  the  Lord  will^  we  fhall  live  and  do  this  or  that^  James  iv. 

13,  ^c. 

If  therefore  we  would  fecure  our  Faithfulnefs  as  well  as  our 
Veracity^  'tis  neceffary  to  learn  a  modeft  and  cautious  way  of 
fpeaking,  and  accuftom  our  Tongues  to  praiflife  it.  When  we 
are  relating  any  thing  pad  or  prefent,  the  Words,  I  think ^  I 
fuppofe^  'Tis  my  Opinion^  are  very  proper  where  the  Cafe  has  any 
thing  doubtful  in  it  :  So  when  we  engage  ourfelves  to  do  any 
Thing  for  Time  to  come,  /  inteiid^  I  defign^  I  hope ^  I  will  en^ 
dsavcur^  are  more  cautious  Methods  of  Speech,  and  very  proper 
upon  mofb  Occafions  of  Life,  except  where  the  Circumftances 
require  a  more  exprefs  Promife,  whereby  we  bind  all  our  Faith- 
fulnefs to  the  Performance. 

II.  I  would  add  another  Rule  in  the  Cafe  of  Vows  and  Pro- 
r.iifes^  which  cannot  but  have  fome  force  toward  the  Preferva- 
rion  of  Truth,  mnk  folemnly  with  your felf^  how  miferahle  and 
abandoned  a  Creature  you  'mufi  be,  if  neither  God  nor  Man  fhould 
fulfil  any  cf  their  Promifes  or  Engagements  to  you^  and  thereby^ 
you  fhould  awaken  your  Soul  and  all  your  Powers  to  perform 
your  Obligations  to  them.  W^hat  if  your  Governors  fhould 
break  their  Engagements  to  defend  and  protect  you  ?  What  if 
your  Parents  and  your  Friends  fliould  refufe  to  help  and  affiil, 
to  feed,  or  clothe,  or  comfort  you  ?  What  if  yov^r  Behtors  fliould 
refufe  to  pay  what  they  owe  you  ?  and  your  Servants  d^Viy  you 
their  Obedience  and  Help  in  a  moft  neceffary  Hour  ?  What  if 
your  Neighbours  fhould  difappoint  you  in  all  the  Agreements 
and  Promifes  they  make  ?  What  if  iht  great  and  bleffcd  God. 
fhowld  feizeall  your  forfeited  Mercies,  becaufe  of  your  Unfaith- 

fulnefs 


Serm.  XXII.  Truth,  Sinckrity,  Sec.  ^^7 

fulncfs  to  him,  and  perform  none  of  the  Promifes  of  his  Word 
which  regard  this  Life,  or  the  L/ifc  to  come  ?  What  a  T  /»ad  of 
Calamities  would  at  once  come  upon  you,  and  overwhelm  you 
in  Soul  and  Body  !  You  would  fall  under  univerfal  Diflrcfsand 
Wretchednefs  in  this  World,  and  have  no  Hope  for  Eternity, 
and  yet  if  you  are  carelefs  to  fulfil  your  Cov^enants,  or  wilfully 
break  your  Engagements,  why  fhould  you  expe(5l  that  God 
fhould  fulfil  any  on  his  Side  ?  Or  why  Hiould  his  kind  Provi- 
dence incline  any  Creature  to  fulfil  any  on  their  Side  ? 

"  O  blefled  and  holy  God,  how  falfe  have  we  been  to  thee  ! 
"  How  fickle  !  How  unfaithful  !  How  often  have  we  broken 
*'  the  folemn  Engagements  under  which  we  have  laid  ourfclvcs 
**  to  thy  Majefty  !    Our  Comforts  are  all  forfeited  into  thy 
**  Hands,  and  yet  we  have  Food  and  Clothing  given  us  •,  the 
"  Mercies  of  the  Night  and  the  Day  are  continued  to  us  -,  thy 
"  CompafTions  are  renewed  every  Morning,  and  in  the  Even- 
**  ing  thy  Faithfulnefs  is  glorified.     We  are  ready  to  charge 
"  our  Fellow -Creatures  with  t/«/c2/V^//^/^y},  and  reproach  their 
''  Breach  of  Promife^  when  we  ourfelves  perhaps  have  been  the 
"  unfaithful  Dealers^  and  have  broken  all  thole  Engagements 
"  and  Bonds  of  Kindnefsor  Duty  which  are  the  Foundation  of 
"  their  Promifes.     We  feldom  or  never  think  of  our  own(7»- 
"  faithfulnefs  to  them  or  to  thee,  but  delight  our  felves  in  Ac- 
*'  cufations^  while  thou  delightefl  in  Forgivenefs.    O  how  often 
''  haft  thou  pardoned  our  broken  Vows,  and  haft  been  flow  to 
''  Anger  !  But  we,  though  we  are  wretchedly  unfaithful  to  our 
*'  felves,  yet  are  flow  and  backward  to  forgive.  We  have  been 
"  guilty  of  many  Failures  in  thy  Covenant,  and  our  everlafting 
"  Hopes  had  been  utterly  loft,  if  thy  Covenant  had  not  flood 
"'  firmer  on  thy  fide  than  it  has  on  ours.    Blefled  be  the  Name 
"  of  Jefus  our  glorious  Surety,  our  Advocate  at  thy  rightPIand, 
*'  to  whom  thy  Promifes  were  firft  given  !  He  has  fulfilled  all 
"  his  fecred  Engagements :  Thy  Faithfulnefs  to  him  can  ne- 
*'  ver  fail  •,  in  him  arc  all  our  Hopes  eftabliflied  -,  by  his  Grace 
"  we  are  kept  from  an  utter  renouncing  of  thy  Covenant,  tho* 
we  have  fo  often  wretchedly  failed  in   the  Performance   of 
it.  Glory,  Honour,  and  Praifc  be  given  to  a  kind  and  faith- 
"  ful  God,  to  a  kind  and  faithful  Mediator.'' 

I  come  now  to  propofe  a  Rule  or  two  for  the  Prefervaticn  of 
our  Conftancy^  which  is  the  third  Part  of  "Truth  or  Integrity  -,  and 

Y  CO 


33^  Chrijlian  Morality,  viz.  Vol.  I. 

to  give  fome  Diredlions  how  we  may  keep  the  whole  Courfe  of 
cur  Life  corifijlent  with  itfelf,  and  agreeable  to  our  ProfefTion. 

I.  Fix  your  great  f.nd  general  End^  your  chief  and  everlafiing 
Defign  ;  and  keep  it  ever  in  your  Eye  :  then  you  will  certainly  be 
more  regular  and  uniform  in  all  your  particular  Pr apices.  Set 
your  Face  towards  Heaven  betimes.  Let  it  be  the  mod  folemn 
and  unalterable  Bufinefs  of  your  Lives  to  pleafe  God  on  Earth, 
in  order  to  enjoy  him  in  Heaven,  and  then  you  will  not  be  ea- 
fily  tempted  afide  by  the  Flatteries  or  the  Terrors  of  this 
World,  to  goaftray  and  wander  in  the  Paths  that  lead  to  HelJ. 
Give  yourfelves  up  to  Chrift  bothin.fecret  and  in  publick.  De- 
vote yourfelves  to  him,  to  his  Fear,  and  Love,  and  Service,  in 
your  private  Retirements,  and  folemnize  your  Obligations  to 
him  among  the  Churches  of  his  Saints.  See  that  you  are  an 
inward  Chrijlian^  and  declare  to  the  World,  that  you  are  a  Fol- 
lower of  Chrijl.  Mix  with  the  Sheep  of  his  Flock,  and  you  will 
find  many  Advantages  thereby  to  fecure  your  Truth  and  Con- 
flancy.     When  a  Temptation  comes  to  make  you  adl  like  the 

Sinners  of  this  World,  tell  the  World,  and  tell  your  own  Heart, 
that  you  are  a  Chrijlian^  and  you  mujl  purfue  Heaven, 

II.  Get  above  the  Fear  of  the  Worlds  and  the  Shame  of  prof ej]- 
ingftri5t  Godlinefs.  'Tis  finful  Shame^  or  finful  Fear^  that  has  a 
Thoufand  Times  tempted  the  FrofelTors  of  the  Name  of  Chrifi 
to  be  falfe  to  their  Profeflion,  to  a(5l  unbecoming  their  Charac- 
ter, and  inconfiflent  with  Chriftianity.  'Tis  from  a  certain 
Feeblenefs  and  Cowardice  of  Soul  that  they  defire,  at  any  Cofl-, 
to  keep  well  with  all  Men,  and  are  afraid,  forely  afraid,  to  be 
out  of  the  Fafhion,  or  unconformable  to  this  World  :  there- 
fore they  venture  upon  fome  Pradlices  in  Company,  that  their 
Hearts  would  abhor,  if  they  were  alone :  Therefore  they  indulge 
many  finful  Compliances  \  fometimes  they  countenance  the 
Lewd  and  the  Prophane,  they  join  in  a  Jeft  upon  Things  facred, 
they  make  the  Miniilers  of  Chrift  their  Objedts  of  Ridicule  -, 
and  fometimes  they  fall  into  Senfuality,  Luxury,  and  Excefs, 
becaufe  they  muft  do  as  their  Company  does,  and  have  not 
Courage  enough  to  refufe. 

If  we  would  be  true  to  Chrift  ^vit  muft  live  above  the  World, 
and  be  dead  to  all  its  Threatnings  and  Reproaches  -,  if  we  are 
afraid  of  being  thought  truly  religious^  we  fiiall  not  be  able  to 
maintain  Religion  in  the  Truth  ot  it.     There  needs  a  facred 

Courage 


Serm.  XXIL  Truth,  Sincerity,  Sec.  3J9 

Cournf^c  to  be  conftant  in  the  I^^aith.  We  mufl  learn  to  otdure 
Hardjhip  as  good  Soldiers  of  Cbrift,  if  we  would  he  trne  to 
the  Captain  of  our  Salvation.  All  that  belong  to  his  Army 
arc  cbofenand  faithful.Rcv.xv'u.  14.  'Tis  a  Coward  that  changes 
his  fide  as  oft  as  the  Enemy  makes  aFlourifli,  and  lifts  himfelf 
under  every  Banner  •,  But  the  conftant  Chriftian  is  a  Soldier 
faithful  to  the  Deaths  and  he  fliall  receive  the  Crcvjn  of  Life^ 
Rev.  ii.  10. 

III.  Nroer  venture  i?ito  the  World  ivithout  having  folemnly 
committed  yourfelf  to  the  Grace  of  Chrift.  Trufl:  your  Soul 
afrefh  in  the  Hands  o^Jefus  every  Morning,  that  he  may  keep 
you  true  to  himfelf  all  the  Day.  All  the  divine  Motives  you 
have  learnt,  and  all  the  folemn  Engagements  under  which  you 
lay  your  own  Souls,  will  prove  but  a  weak  Defence  to  Virtue 
without  Faith  and  Prayer.  Commit  yourfelves  to  him  who  is 
able  to  keep  you  from  falling.,  and  to  prefent  you  faultlcfs.  Your 
Hearts,  your  Lips,  and  your  Lives  mud  be  in  his  keeping,  if 
you  would  have  them  true  to  God  or  Man.  Your  Advcrfary 
the  Devil  is  watchful  and  bufy  with  all  his  Wiles  to  tempt  you 
to  Falfliood  and  Inconftancy  ♦,  none  but  he  who  has  conquered 
the  Devil  can  be  your  fufficient  Guardian.  And  when  and 
wherefoever  we  find  Frailty  and  Folly  in  ourfelves,  O  may  tiie 
Strength  of  Chrift  appear  perfeB  in  our  Weaknefs.,  and  be  glori- 
fied in  our  Prefervation  ? 

Thus  I  have  finifhed  all  that  I  propofed  concerning  the /;y? 
Duty  recommended  in  my  Text,  Whatfoever  things  are  true^ 
think  of  thefe  Things. 

There  may  be  perhaps  fome  other  Inftances  wherein  this  di- 
vine Character  of  Truth.,  Uprightnefs.,  or  Integrity.,  ought  to  ap- 
pear in  the  Condudl  of  Chriftians  which  don't  lb  diredlly  and 
immediately  fall  under  the  general  Heads  which  I  have  before 
named  :  But  they  may  be  eafily  reduced  to  one  or  another  of 
them.  There  are  various  other  Methods  of  Deceit  and  Falfhocd 
praftifed  in  the  World,  w^hich  break  in  upon  this  facred  Charac- 
ter of  Truth.,  which  I  have  not  expredy  mentioned  before  \  fuch 
as  fubfcribing  with  the  Hand  to  teftify  our  Affent  to  Opinions, 
which  we  do  not  believe  •,  counterfeiting  the  Names  or  'Writ- 
ings of  other  Perfons  without  their  Knowledge,  Confent  or  Ap- 
probation -,  adding  or  blotting  out  any  Thing  from  Divine 
Writings  i  or  doing  the  fame  to  the  Writings  of  Men  in  Civil 

Y  2  Afi'airs 


340  Chrijlian  Morality,  &c.  Vol.  I. 

Affairs  or  Contra6ls,  whereby  one  Party  or  another  may  receive 
Damage  ;  pradifing  Fraud  or  Deceit  or  any  criminal  Conceal- 
ment in  Matters  of  Traffick,  or  in  Matters  of  Trull  ;  and  in 
general.  Forgery  and  Knavery  of  all  Kinds  whatfoever  :  Some 
of  thefe  may,  by  natural  and  eafy  Confequences,  be  reduced  to 
the  Heads  I  have  fpoken  of,  and  are  effe6lually  precluded  by 
the  large  Defcription  of  Moral  'Truths  which  I  have  given  : 
Others  of  them  fall  as  naturally  under  the  general  Head  of  Juf- 
tice  and  hjufiice^  which  will  be  the  Subject  of  one  of  the  fol- 
lowing Difcourfes, 


gydgVdc 

cvrr 


AI^' 


Vol.  I.  Appendix, 


34* 


AN 

APPENDIX 

To  the  foregoing  SERMONS,  wherein 
two  important  Qucilions  about  T  Pv  u  t  h 
and    Lying,   are    debated    at    large. 

Qy  E  ST  I  ON    I. 

IF  I  have  a  good  and  valuable  End  in  [peaking^  and  my  Deftgn 
is  to  ferve  the  Glory  of  God^  or  th^  Good  of  my  Neighbour ^ 
may  I  not  then  ufe  the  Art  of  Lyings  or  fpeak  a  known  Falf- 
hood,  without  Sin  ?  Did  not  Rahab  the  Harlot  pra6lice  this, 
Jofhua  ii.  4,  5.  when  jfhe  hid  the  Spies  of  Ifrael,  and  told  the 
MeiTengers  of  the  King  of  Jericho,  that  fhe  knew  not  whence 
they  came,  nor  whither  they  went  ?  And  yet  fhe  is  commended 
by  the  Apoflle  Paul,  Heb.  xi.  31.  That  by  Faith  the  Harlot 
Rahab  perifhed  not  with  Unbelievers,  when  floe  received  the 
Spies  in  peace. 

Answ.  I.  When  any  A6lion,  confidered  in  itfelf,  is  ut- 
terly unlawful,  'tis  not  pofTible  that  the  Goodnefs  of  the  End 
or  Defign  can  fo  change  the  Law  of  God,  or  alter  the  Nature 
of  Things,  as  to  make  that  A6lion  lawful.  The  Apoille  Paul 
brings  the  fame  Objedion,  Rom.  iii.  7.  If  the  Truth  of  God 
hath  more  abounded  through  my  Lie  unto  his  Glory,  why  am  I 
judged  as  a  Sinner  ?  But  in  the  next  Verfe  he  fpeaks  of  it  with 
Indignation  as  a  heinous  Slander  caft  upon  him,  that  he  Ihould 
maintain  this  pernicious  Do6trine,  Let  us  do  Evil,  that  Good 
may  come :  And  he  adds  concerning  thefe  Slanderers,  or  con- 
cerning thofe  who  hold  this  Dodlrine  of  doing  Evil  with  a 
good  Defign^  that  their  Damnation  is  jufl^  ver.   8. 

Y  3  Answ. 


34^  Appendix.  Vol.  1. 

Answ.  II.  The  Cafe  of  Rahab  is  eafily  adjufted  in  this 
Manner,  without  allowing  a  Lie  to  be  lawful  :  Rahah^  tho* 
fhe  was  a  Woman  of  evil  Fame  in  Jericho^  yet  had  heard 
of  the  Promife  of  God  to  Ifrael  to  eftablifh  them  in  the 
Land  of  Canaan  \  fhe  believed  this  Promife,  and  under  the 
Influence  of  this  Faith  fhe  entertained  the  Spies,  and  thereby 
afTifted  the  Ifraelites  in  the  Conqueft  of  that  City  •,  fo 
far  her  Adlion  is  approved  of  God,  and  mentioned  with 
Honour  :  But  fhe  ufed  a  very  finful  Method  in  compafTing 
this  Defign,  when  fhe  told  a  plain  Lie  to  the  MefTengers 
of  the  King.  The  Timoroufnefs  of  her  Temper  was  a  fore 
Temptation  to  her  ^  and  tho'  fhe  fell  into  a  criminal  Ac- 
tion, yet  God  fo  far  excufed  the  ill  Condudb,  as  to  forgive 
the  Falfliood,  and  thereby  put  a  more  fignal  Honour  upon 
the  Eminence  of  her  Faith.  Her  Name  (lands  therefore 
recorded  with  Honour  in  Scripture  among  Believers.  But 
the  Z/V,  tho'  it  was  pardon'd,  remains  ftill  a  Blemifli  to 
her  Character. 

There  may  be  alfo  a  Reafon  given  why  the  Scripture 
does  not  particularly  make  any  fharp  Remark  upon  tliis 
Fallhood  of  Rahah  \  for  the  great  Degree  of  her  Igno- 
rance does  much  lefTen  her  Fault,  tho'  not  cancel  it.  A 
Woman  of  her  Characfer^  living  in  a  Heathen  Qountry^  may 
well  be  fuppofed  to  have  had  little  Knowledge  of  the  Sin- 
fulnefs  of  fo  beneficial  a  Lie  as  that  was,  and  no  Scruple 
about  it. 

But  it  is  by  no  Means  a  fufHcient  Juflification  of  her 
Concludl,  that  the  Scripture  does  not  ^irecftly  cenfure  her 
for  Lying  ;  for  there  are  many  Adlions  recorded  in  Scrip- 
ture, both  of  Saints  and  Sinners,  which  are  utterly  unlawfiil 
in  the  Sight  of  God,  v/hich  yet  have  not  an  exprefs  Cen- 
fure pafTed  upon  them  RahaFs  being  a  Harlot  is  not  cen- 
fured  in  any  Part  of  her  Hiftory  j  r\ox  JudaFs^  defiling  Tamar 
his  Daughter  in-law  ;  nor  Jacob  and  Rebecca's  Complica- 
tion of  Lies  to  gain  the  BlefTing  ;  nor  the  mofl  exprefs 
and  wicked  Lie  of  the  old  Prophet  in  Bethel,  tho'  it  was 
the  Caufe  of  the  Death  of  another  Prophet,  i  Kings  xiii. 
yet  furely  thefe  were  Crimes  of  a  heinous  Guilt.  The 
plain  Commands  or  Prohibitions  of  Scripture  are  the  Rules 
to  govern  our  Pradice  :  Nor  can  we  fetch  the  Lawful- 
nefs  or  Unlawfulnefs  of  any  Matter  of  Fad  from  the  mere 
Silence  of  the  hiflorical  Part  of  Scripture  about  it. 

Quest, 


Vol.  I.  Appendix.  34^ 

QirEST.  II.  If  there  are  [ome  Pcrfons'wLo  have  not  a  Right 
to  Truths  may  zve  not  lawfully  fpeak  Faljhood  to  them  Y  Now 
to  prove  that  fomc  have  not  a  Right  to  Truths  it  is  urged, 
that  Truth  or  Veracity  is  a  Virtue  or  Duty  of  the  focial 
Life  :  But  there  are  many  ^^eftions  may  be  ajked  in  die 
focial  Life  which  the  Speaker  has  no  Right  to  be  informed 
of^  and  therefore  he  has  -no  Right  to  Truth  when  they 
are  anfwered  y  may  we  not  then  anfwcr  them  with 
Fahhood  P 

There  are  alfo  fome  Charaulers  of  Perfons  who  feem  to 
have  no  Part  in  the  focial  Life,  as  Children  who  are  not 
capable  of  judging  for  ihe7nf elves ^  nor  a^ing  regularly  in  So- 
ciety ;  may  we  not  fpeak  a  Falfliood  to  them  for  their  Good  ? 
nere  are  fome  who  pra5life  no  focial  Virtues^  fuch  as  Knaves 
and  Clieats,  Thieves  and  Pilferers  ;  furely  thefe  have  no  Right 
to  Truths  who  are  evsr  dealing  in  Faljhood  ;  and  may  we  not 
cozen  them  who  would  cozen  us  ? 

1  will  firft  offer  two  or  three  general  Anfwers  to  the  ^ef 
tiotty  and  then  defcend  to  confider  the  particular  Injlances. 

Answ.  I.  Truth  feems  to  be  a  Matter  of  eternal  Right 
and  unchangeable  Equity.  And  there  are  general  and  exprefs 
Commands  given  us  in  Scripture  to  fpeak  the  ^ruth^  and  there 
.are  as  exprefs  Prohibitions  of  Falfhood^  and  Lies.  Now  if 
there  were  any  fuch  Exceptions  as  thefe  againfl  the  general 
Rule,  I  think  God  would  have  given  us  fome  plainer  Evidence 
of  thefe  Exceptions  in  fo  important  a  Point  as  Xruth  is,  upon 
which  the  Welfare  of  all  Mankind  fo  neceffarily  depends  : 
But  I  cannot  find  any  fuch  evident  Exceptions^  given  in  the 
whole  Word  of  God. 

Answ.  II.  When  we  fay  a  Perfon  has  no  Right  to  Truth, 
it  may  fignify  one  of  thefe  two  Things  ; 

C  I .  )  That  he  has  no  Right  to  demand  of  me  a  direH  Anfwcr 
to  his  Enquiry  :  And  I  will  readily  grant  it  in  this  Senfe,  there 
are  Thoufands  who  have  no  Right  to  the  Truth  •,  and  therefore 
!  may  wave  the  Queftion,  I  may  give  them  an  infufficient 
Anfwer,  or  I  may  be  filent,  and  boldly  refufe  to  give  them  an 
Anfwer  at  all. 

But,  ( 2. )  If  his  having  no  Right  to  Truth.,  be  intended  to 
fignify,  that  the  Character  of  his  Perfon^  or  the  Nature  of  his 
^lejlion^  is  fuch  as  releafes  me  from  all  Obligation  to  Truth  in 

Y  4  anfwering 


344  Afpes'dix.  Vol.  I. 

anfjomng  him,  and  that  therefore  I ma^y  lazvfully  tell  bima  Fal- 
foood  \  then  I  der.y  the  Propofition  :  For  my  Obligation  to 
rpeak  Truth  doth  not  at  all  depend  on  the  Nature  cf  bis 
^eftion^  nor  doth  it  depend  merely  on  the  Chara^er  of  the 
Enquirer^  but  on  the  eternal  Rule  of  Equity,  ar.d  the  Com- 
mand of  God.  And  I  think  this  appears  from  hence,  that 
tho*  I  voere  alone ^  it  would  not  be  warrantable  in  me  to  afTcrt 
w^ith  my  Lips  a  known  Falihood  •,  and  in  this  Cafe  the  Right 
cr  Cairn  cf  Man  can  have  no  Place  nor  Confideration. 

Answ.  III.  If  this  Exception  be  made  to  the  plain  Law  of 
God,  that  we  may  fpeak  a  dire6l  and  exprefs  Falfhood  to  any 
Perfons  who  in  our  Efteem  have  no  Right  to  the  Truths  in 
their  Enquiry  ;  this  feems  to  break  all  the  Bands  of  hurcan  So- 
ciety, violate  all  the  Faith  of  Men,  and  render  the  divine 
Commands  of  Veracity,  and  the  Prohibitions  of  Falfhood,  al- 
moft  ufelefs.  The  Confciences  of  Men  would  find  a  Way  of 
Efcape  from  the  greatefl  Part  of  thele  Bonds  of  Dut}',  and 
yet  think  they  committed  no  Sin. 

For  let  us  confider,  IVbo  it  is  that  mufl  judge  zvhether  the 

Perfon  to  zvhcm  zve  fpeak  has  a  Right  to  Truth  or  no.     It  is  not 

the  Speaker  himfelf  who  will   be   the  Ji:dge  ?    Now  if   the 

Speaker  mufl  judge  whether  his  Neighbour  has  a  Right  to 

Truth,  there  is  no  Cafe,  v/herein  the  Speaker's  Interefl  may  be 

any    Ways   endangered    by  the  Truth,   but    his  own    finful 

Heart  will  readily  whifper  to  him,  that  the  Hearer  has  no  Right 

to  Truth  in  luch  a  Queflion  j    and  Confcience  will  eafily   be 

warped  afide,  and  comply  to  pronounce  a  known  Falfhood, 

under  the  Colour  and  Pretence  of  this  Exception  :  iVs  for  In- 

llance,  if  the  Buyer  afks  the  Seller^  hcjo  much  he  gave  for  any 

Merchandize  ?    The  Seller  by  this  Rule  may  tell  him  double 

the  Price  that  it  cod  \  for  he  will  fay,  The  Bicyer  has  no  Right 

to  Truth  in  fuch  a  S^uefHon  as  this  is.     So  if  I  afk  an  i\rtificer, 

Hcjl  he  faflcions  his  JVork^  cr  zvhat  Tools  he  ufes  in  it  ?    He 

may  by  this  Rule  give  me  a  very  falfe  Anfwer,  under  pretence 

that  /  ha-:e  no  Right  to  Truth. 

I  readily  grant  in  thefe  Cafes,  that  the  Enquirer  has  no 
Right  to  demand  and  claim  an  Anfwer  to  fuch  Queflions  \ 
therefore  the  Seller  or  the  Artificer  may  refufe  to  inform  him. 
But  'tis  furprifing  to  think  that  any  Man  fhould  perfuade 
himfelf,  that  fuch  a  Queflion,  being  once  afked,  gives  him  a 
Right  to  tell  a  Lie  !    That  any  Perfon  fhould  ever  believe, 

that 


Vol.  I.  Appendix.  545 

that  the  mere  Enquiry  of  a  Thing  improper  to  be  told  ab- 
folves  the  Anfwerer  from  all  the  Obligations  of  Truth  which 
his  Duty  to  God  and  Man  have  laid  upon  him  ?  Surely  fuch  a 
Rule  of  Condu(5l  as  this  had  need  have  better  Arguments  to 
cftablilh   it. 

But  thofe  who  maintain  this  Principle  muft  rather  recur  to 
the  Charafler  cf  the  Per/on  who  makes  the  Enquiry  •,  and  here 
indeed  they  give  a  little  better   Colour  to  their  Caufe. 

I  come  therefore  now  to  give  particular  Anfwers  to  the  In- 
ftances  alledged  ,  (  i.  )  Concerning  Children.  (  2.  )  Concern- 
ing Knaves  and   Cheats. 

/;//?.  I.  Will  you  fay,  that  Children  have  no  Right  to  Truths 
hecaufe  they  are  not  capable  cf  civil  Society  ? 
i  But  I  reply,  they  are  capable  of  knowing  what  ^ruth  and 
Faljhood  are,  and  of  being  influenced  by  the  one  or  th;^  other  ; 
they  are  capable  of  being  deceived,  and  of  knowing  when 
they  are  deceived  ;  they  are  capable  of  judging  when  they 
are  treated  with  Truth  and  Sincerity,  and  acting  according  to 
the  Things  you  tell  them  ;  Or  elfe  to  what  Purpofe  do  you 
fpeak  Faljhood  to  them  inftead  of  'Truths  and  try  to  impofe  a 
Lie  upon  them  ? 

They  are  capable  of  refenting  your  Conduct,  when  they 
find  out  the  Falfhood  ;  and  of  refufing  to  believe  you  another 
Time  :  For  the  very  Reafon  why  they  believe  your  FalJJoood 
at  firft,  is,  becaufe  they  fuppofe  that  you  fpeak  I'ruth  to  them, 
and  would  not  deceive  them  :  And  'tis  only  upon  this  very 
Principle  that  you  yourfelves  can  attempt  to  impofe  upon 
them. 

Again^  They  are  capable  of  learning  from  you  and  imitat- 
ing your  Conduct  \  and  they  will  be  fo  much  the  more  ready 
to  pradlice  Lyings  and  to  deceive  you  with  it,  when  they 
have  found  you  praclifing  Lies^  in  order  to  deceive  them. 
Suppofe  a  Mother  has  now  and  then  perfuaded  a  Child  to 
take  a  wholefom  bitter  Medicine,  by  faying.  It  is  not  hitter^  or 
has  allured  it  to  Bed  or  to  School  by  fome  of  the  Arts  of  Fal- 
jhood, and  this  Child  fhould  imitate  the  Mother's  Example, 
and  grow  up  to  a  confirmed  Liar  ;  what  inward  and  piercing 
Reflexions  muft  the  Mother  feel  p  Alas  !  I  have  taught  my 
Child  this  finful  Pra5iice,  I  myfelf  have  led  it  into  the  TFays  of 
the  Devil :  How  can  I  chide  and  correal  by  my  Reproof  thai 
Vice^  which  I  have  taught  hy  my  Example  f 

'Tis 


34^  Appendix.  Vol.  I. 

'Tis  fufficiently  evident  therefore,  that  though  Children  are 
not  capable  of  half  the  Duties  of  the  focial  Life,  yet  they  are 
fo  far  capable  of  them,  as  to  know  what  Truth  and  Faljhood 
are,  and  to  refent  and  to  pradlice  accordingly  i  And  this  is 
fufficient  to  the  prefent  Argument,  and  fully  anfwers  the  Ob- 
jedlion.  I  think  therefore  'tis  infinitely  better  to  allure  thofe, 
whofe  Underftandings  are  weak,  and  whofe  Wills  are  obftinate, 
to  the  Pradlice  of  Duty,  by  all  the  gentle  Arts  of  Softnefs  and 
Fondnels,  of  Perdiafion  and  Love,  than  by  venturing  to  make 
an  Inroad  upon  our  own  Sincerity^  and  to  trifle  with  fo  iacred 
a  Thing  as  Truth. 

But  the  ^erift  may  fay,  Suppofe  thefe  fofter  Arts  have  been 
tried^  and  have  no  effcol^  and  Children  may  he  in  danger  of  de- 
flroying  themfehes^  if  they  are  not  immediately  prevented  by  fome 
plain  and  exprefs  Falfiood  ;  is  it  then  unlawful  to  preferve  their 
Lives  by  a  Lie  ? 

Anfw.  'Tis  a  Command  of  God  indeed  to  preferve  Life, 
but  it  mud  be  done  by  lawful  Means.  May  a  Man  rob  on 
the  Highway,  to  get  Money  to  feed  and  clothe  him  ?  Surely 
we  ought  to  truft  the  kind  Care  and  Providence  of  God  with 
our  own  Lives  and  others  in  the  Way  of  Duty,  and  not  do 
Evil  that  Good  may  come^  as  was  faid  under  the  former 
Queftion. 

Thus  much  fliall  fuffice  for  the  Cafe  of  Children^  on  pretence 
of  their  being  incapable  of  civil  Society,  But  the  ^erifi  will 
mfiil  flill  on  the  next  Inftances. 

Infl.  II.  Cheats^  and  Knaves^  and  thievifh  Criminals^  have  no 
Right  to  Truth  \  for  they  have  broken  the  Bonds  of  civil  So- 
ciety, (  tho'  not  by  a  publick  Renunciation  of  them  )  and  therefore 
we  may  ufe  all  Manner  of  Deceit  toward  them^  and  treat  them 
with  exprefs  Falfhood  and  Lyings  wherefoever  it  may  promote  our 
own  htterejl  and  Safety. 

To  this  I  reply.  That  the  Ruh  of  Chrifl  is,  Whatfoever  ye 
would  that  Men  fhould  do  unto  you^  do  y-e  alfo  that  unto  them  ; 
Matth.  vii.  12.  But  this  licentious  Dodrine  cancels  this  di- 
vine Rule,  and  fubftitutes  another  in  the  Room  of  it,  (viz.) 
Whatfoever  Men  do  unto  you.,  do  ye  alfo  that  unto  them  ^  which 
is  as  widely  different  from  the  facred  Rule  of  Chrijl,  as  Light 
is  from  Darknefs,  or  Heaven  from  Hell.  By  this  new  Rule 
we  are  no  longer  bound  to  pradife  that  Truth,  that  Juftice, 
that  Goodnefs  to  others,  which   we   think  reafonable  they 

ihould 


Vol.  I.  Appendix.  34^ 

Ihould  pradife  toward  us  ^  Ixit  Wc  have  leave  to  pracflifc  that 
Falfhood  and  Knavery,  that  Fraud,  and  Injullice,  and  Mif- 
chief  to  others,  which  they  do  adlually  pradlifc  towards  us,  or 
which  we  rurpe(fl  they  defign  to  pradife. 

If  one  half  of  a  City  or  a  Nation  were  fallen  into  knavifh 
Pradices,  through  the  great  Degeneracy  of  tlic  Age,  or  were 
become  thievifli  Pilferers,  t'other  half  would,  by  this  Rule, 
pradife  Knavery  with  Licenfe  toward  them,  and  deal  out  Falf- 
hoods  to  them  by  Divine  PermifTion.  And  then  the  Charge 
would  quickly  be  jufl  and  univerfal,  There  is  no  Truth  in  the 
Land.     As  Hof.  iv.  i. 

There  is  indeed  fcarce  any  Cenfure  of  a  degenerate  and  cor- 
rupt Age  under  the  Old  Tellament,  but  Fraud  sind  Deceit^  Lies 
and  Faijhood  make  a  confiderable  Part  of  the  Accufation  or 
Complaint  ;  and  furely  God  would  never  allow  any  Princi- 
ples or  Pradices  that  have  fo  pernicious  a  Tendency.  Hear 
how  the  Prophets  Ifaiah  and  Jeremiah  lament  their  multiplied 
TranfgrefTions  in  conceiving  and  uttering  from  the  Heart  Words 
€f  FalJJjood  :  Truth  is  fallen  into  the  Street^  yea  Truth  fade  thy 
and  Equity  cannot  enter ^  I  fa.  lix.  This  is  a  Nation  that  oheyeth 
not  the  Voice  of  the  Lord.  Truth  is  perijrjid^  and  is  cut  off  from 
their  Mouth.  They  deceive  every  one  his  Neighbour^  and  will  not 
[peak  the  Truth  \  they  bend  their  Tongues  like  their  Bow  for 
Lies,  Jer.  vii.  and  ix.  Now  if  this  licentious  Principle  were  al- 
lowed, neither  God  nor  his  Prophets  would  ever  want  Matter 
of  Complaint. 

By  this  means  alfo  it  will  come  to  pafs,  that  if  a  Man  hap- 
pen once  to  get  the  Name  and  Character  of  a  Thief  or  a  Cheat, 
all  his  Neighbours  will  think  themfelves  authorized  to  have  no 
Regard  to  Truth  or  Honefty  in  all  their  Dealings  and  Dif- 
courfe  with  him  ;  for  this  Rule  affirms  that  he  has  no  Right 
to  Truth.  And  when  any  Perfon  fancies  that  he  has  feen  Rea- 
fon  to  fufped  or  bifbelieve  his  N&ighbour's  Honejly,  he  wilJ 
think  himfelf  abfolved  from  all  Obligations  to  fpeak  Truth 
to  him.  But  what  a  wide  and  dreadful  Flood-gate  would  be 
f|  open'd  by  this  Means,  to  \tt  in  an  Inundation  of  Fraud  and 
Falfhood,  and  to  pradife  all  Manner  of  Deceit  ! 

Let  it  be  remarked  alfo,  that  this  Dodrine  is  near  akin  to 
the  Popifh  Abomination,  "  That  no  Faith  is  to  be  kept  with 

Hereticks  -,  for  they  are  a  Sort  of  dangerous  Men,  who 
"  would^ruin  the  Church,  and  therefore  they  have  no  Right  to 

Truth'\    Now  what  ihameful  and  horrid  Perjuries,   and 

what 


348  Appendix.  Vol.  I. 

what  execrable  Mifchiefs,  have  fprung  from  this  one  impious 
Principle  of  the  Church  of  Rome  ? 

The  Word  of  God  gives  no  manner  of  Indulgence  to  fuch 
licentious  Principles  as  thefe.  We  mud  wrong  no  Man^  de- 
fraud no  Man  \  we  mud  not  render  to  any  Man  Evil  for  Evil^ 
nor  ['aifliood  for  Falfhood,  but  overcome  his  Evil  with  our 
Good  :  And  we  muft  provide  Things  honeft  in  the  Sight  of  all 
Men. 

It  will  be  faid  perhaps,  that  the  Scripture  mod  frequently 
mentions  a  Neighbour^  or  ^.Brother^  or  a  Fellow-Chriftian^m  the 
Prohibitions  of  lying  and  Falfhood.,  as  in  the  ninth  Command- 
ment, Bear  no  falfe  fVitnefs  againji  thy  Neighbour,  i  Thefif. 
iv.  6.  No  Man  defraud  his  Brother.^  Eph.  iv.  25.  Speak  every 
Man  Truth  to  his  Neighbour,  Levit.  xix.  1 1 .  Lie  not  one  to 
another. 

But  let  it  be  replied,  that  the  Scripture  demands  Righteouf 
nefs  for  the  Stranger  alfo  •,  Deut.  i.  16.  and  in  feveral  other 
Places.  And  when  God,  by  his  Prophet  Malachi.,  forbids 
treacherous  Dealing  with  a  Brother.,  he  gives  this  Reafon  for  it. 
Have  we  not  all  one  Father  ?  Hath  not  one  God  created  us  ? 
Therefore  all  Mankind  are  Brethren  in  this  Senfe.  Our  Duty 
to  fpeak  and  pradlife  Tra/^,  arifes  from  our  Obligations  to  the 
Law  of  God  •,  and  fince  God  has  not  releafed  us  by  any  fuch 
Exceptions,  the  lying  and  deceitful  Carriage  of  Men  does  not 
authorize  us  to  pradife  Deceit  and  Lying. 

It  is  indeed  a  Piece  of  an  old  Latin  Verfe.,  that  is  in  the 
Mouth  of  many,  Fallere  Fallentem  non  efi  Fraus  •,  which  may 
be  Englifhed  thus,  To  cheat  a  Knave  is  no  cheating  :  But  I  know 
no  Verfe  in  Scripture  that  gives  us  this  Liberty.  And  I  think 
we  may  by  the  fame  Rule  Jleal  from  the^n  that  would  (leal 
from  us,  or  plunder  thofe  who  would  plunder  us. 

I  \V\\\  grant  readily,  that  when  2iContra5f  ox  Bargain  is  made, 
whereby  both  Parties  are  obliged  mutually  to  perform  fome- 
thing  to  or  for  each  other,  (  whether  this  Contra(5l  be  expreffed 
in  verbal  Promifes  or  implied  in  the  Nature  of  Things,  and 
by  the  known  Cuftoms  of  Mankind  )  then  if  one  of  the  Par- 
tics  fail  of  Performance,  the  other  is  thereby  releafed  from  his 
Promife  or  Engagement  :  And  the  Reafon  is  moft  evident, 
becaufe  the  Promife  or  Engagement  was  made  in  a  conditional 
Manner  :  and  if  the  Condition  on  one  Side  be  not  fulfilled.,  the 
Agreement  or  Bargain  on  the  other  Side  is  void.,  and  utterly  ceafes  \ 
'ki  that  a  Man  is  innocent  in  this  Cafe,  tho'  he  does  not  per- 
form 


Vol.  1.  Appendix.  ^^^ 

form  his  Promife.  Now  this  is  fo  well  known  to  all  Men  by 
the  L.i^ht  of  Nature,  and  the  eafied  Rcafoning,  that  there  is 
no  Need  to  enlarge  upon   it. 

According  to  this  general  and  known  Rule,  fuppofe  a  A/ct- 
cbanf  order  any  Quantity  of  Goods  from  his  Correfpondcnt  by 
the  firll  Ship,  and  promife  Payment  by  fuch  a  Day  •,  if  the 
fending  of  thofc  Goods  be  ncglc6led,  and  carelcfly  delayed, 
the  Ma-cbant  is  not  bound  to  keep  his  tirft  appointed  Time 
for  Payment.  An  hundred  Inftances  there  are  of  the  like 
Nature,  which  a  fmall  Degree  of  Reafon,  and  an  honeit  Con- 
fcience,  will  eafily  determine,  without  intrenching  upon  Truth. 
Such  is  the  Cafe  of  all  conditional  Promifts  and  Contrads. 
But  if  a  Man  be  never  fo  great  a  Knave,  and  I  fhould  make 
him  a  lawful  and  an  abfolute  Promife  of  any  Thing,  furely  I 
ought  to  perform  it  -,  and  not  fatisfy  my  Confcience  in  the 
Pradlice  of  Deceit  and  Fallhood,  under  a  Pretence  that  he 
bad  no  Rigbt  to  Trutb. 

There  are  other  Cafes  which  may  occur  in  human  Affairs, 
and  create  Difficulty  in  the  Minds  of  fincere  Chriftians,  a  So- 
lution of  which  may  be  found  in  Books  written  on  thofe  Sub- 
jedls  :  But  1  think  mod  of  them  may  be  eafily  anfwer'd  by 
the  general  Principles  before  laid  down  !  And,  to  finifh  this 
Subje(fl,  I  add,  that  I  know  of  no  Circumftances  that  can 
make  a  plain ^  and  exprefs^  and  known  Lie  to  become  lawful :  If 
Life  itfelf  were  in  Danger,  yet  the  exprefs  Prohibitions  of  Falf- 
hood  and  Lying  in  the  Law  of  God,  make  it  fafer  in  point  of 
Confcience  to  venture  the  Lofs  of  any  earthly  Comfort,  and 
Life  alfo,  rather  than  venture  upon  a  plain  and  folemn  Lie. 

And,  in  my  Opinion,  that  Man,  who,  being  affifted  by 
Divine  Grace,  maintains  the  Truth  boldly,  or  refufes  to  fpeak 
a  known  Falfhood  to  a  Murderer,  or  a  bloody  Tyrant,  and 
bravely  refigns  his  Life  upon  the  Spot,  he  dies  a  Martyr  to 
^rutb  -,  his  Name  ihall  be  regifter'd  with  Honour  among  the 
Saints  of  God  on  Earth,  and  his  Soul  fliall  have  its  Place 
among  the  Martyrs  in  the  upper  World. 


CYTCYDC 


DIVINE 


50  HYMNS.  Vol.  I, 


DIVINE    HYMNS 

Compofed  on  the  Subjects  of  the  foregoing  S  ERMONS. 

For  Serm.  I,  II  and  III. 

The    Inward  IVitnefs    to    Chrifiianity. 

In  Long  Metre. 
I. 

OUeflions    and    Doubts    be    heard    no    more  ♦, 
Let  Chrift  and  Joy  be  all  our  Theme  •, 
His  Spirit    feals     his    Gofpel    fure 
To  every  Soul  that  trufts  his  Name. 

2. 

Jefus^  thy  Witnefs  fpeaks  within  ; 

The  Mercy  which  thy  Words  reveal 

Refines  the  Heart  from  Senfe   and  Sin, 

And  (tamps  its  own  Celeftial  Seal. 

3- 
'Tis    God's    inimitable    Hand 

That    moulds    and    forms    the   Heart    anew  % 

Blafphemers    can    no    more   withfland, 

But    bow    and    own    thy    Do6lrine    true. 

4- 
.  The    guilty    Wretch    that    trufts    thy  Blood 

Finds    Peace    and    Pardon    at    the    Crpfs  j 

The    finful    Soul    averfe    to   God 

Believes    and  loves    his  Maker's    Laws. 

Learning    and    Wit    may    ceafe    their    Strife, 
When    Miracles    with    Glory    fhine  ; 
The    Voice    that    calls    the    Dead    to    Life 
Muft    be    Almighty    and    Divine. 

-^— — — ^-~— — 

ne  fame  in   common   Metre^  viz. 
For  Serm.  I,  II  and  III. 
I. 
"Itnefs,  ye  Saints,   that   Chrifi  is   true  •, 
Tell    how    his    Name   imparts 
The   Life'  of   Grace   and    Glory     too  i 
Ye    have  it   in    your    Hearts< 

The 


Vol.  I.  HYMNS.  35, 

The    heavenly    Building     is    begun 

Wlien    ye    receive    the    Lord  ; 
His    Hands  fhall    lay    the    crowning  Stone, 

And    well     perform    his    Word. 

3- 
Your    Souls    are    form'd    by    Wifdom's    Rules, 

Your    Joys    and     Graces    fhine  •, 

You    need    no    Learning    of   the    Schools, 

To    prove    your    Faith    Divine. 

4- 
Let    Heathen    feoff,    and     Jews    oppofe. 

Let    Safn}!*s    Bolts    be    hurl'd  ; 

There's    fomething    wrought    within    you    fhows 

That    Jefus    faves    the    World. 

For    Serm.  IV. 
Fiefi  and  Spirit  -,  or,  The  Principles  of  Sin  and  Holinefs. 

1. 
■\T7Hat   vain    Defires,    and    PafTions   vain, 
^^  Attend    this    mortal    Clay  / 

Oft    have    they    pierc'd    my    Soul    with    Pain, 
And    drawn    my    Heart    aftray. 
2. 
How    have    1    wander'd    from    my    God, 

And    following    Sin    and    Shame, 
In    this    vile    World    of  Flefli    and    Blood, 
Defird    my    nobler   Frame  ! 

3- 
For    ever    blefled     be    thy    Grace 

That    form'd  my    Spirit    new^ 

And    made   it  of  an    Heaven-born    Race, 

Thy    Glory    to    purfue. 

4- 
My    Spirit    holds    perpetual    War, 

And    wrcftles   and    complains. 

And    views  the  happy  Moment  near. 

That    fhall     difTolve    its     Chains. 

Cheerful    m    Death    I    clofe    my     Eyes, 

To    part    with  every    Luft  -, 
And    charge    my    Flefh    when    e'er  it    rife, 

To    leave    them   in    the   Duft. 

How 


SS-^  H  Y  M  N  S.  Vol.  I. 

6. 
How     would    my  purer    Spirit   fear 

To    put    this    Body    on, 
If    its     old   tempting    Powers   were    there, 

Nor    Lulls,    nor  PafTions    gone  ! 

For    Serm.    V. 

ne  Soul  drawing  near  to   GOD  in  Prayer. 
I. 

MY    God,    I    bow    before    thy    Feet, 
When    fhall    my    Soul    get    near    thy   Seat  ? 
When    fliall    I    fee    thy    glorious    Face, 
With    mingled    Majefty    and    Grace  ? 

How   ihould    I    love    thee,    and    adore. 
With    Hopes    and    Joys    unknown    before ! 
And    bid    this    trifling    World    be    gone. 
Nor    teafe    my    Heart    fo    near    thy    Throne 

3- 
Creatures    with    all    their    Charms    fhould    fly 
The    Prefence    of   a     God   fo    nigh  : 
My    darling    Sins    fhould    lofe    their   Name, 
And    grow    my   Hatred,    and    my    Shame. 

4. 

My    Soul    fliall    pour    out  all    her  Cares, 
In    flowing    Words    or    flowing    Tears ; 
Thy    Smiles    would    eafe    my    fharpefl:    Pain, 
Nor    lliould    I    feek    my    God    in    vain. 

For    Serm.    VI. 
Sifts  and  Sorrows  fpread    before    GOD, 

OThat    I    knew    the    fecret    Place, 
Where    I    might    find    my    God, 
rd    fpread    my    Wants    before    his    Face, 
And    pour    my    Woes   abroad. 

2. 

I'd    tell    him    how   my    Sins    arife. 

What    Sorrows    I    fufl:ain  ; 
How    Grace    decays,    and    Comfort    dies, 

And    leaves    my   Heart    in   Pain. 

rd    fay,    "  How    FlefH    and  Senfe  rebel ! 

"  What    inward    Foes    Combine 
"  With    the    vain    World   and    Powers    of  Hell ! 

[[  To    vex    this  Soul    of    mine  !   "  4 


Vol.  I.  HYMN  S.  353 

4- 

He   knows   what   Arguments   l\\   take 

To   wrcftle    with    my    God   •, 
I'd   plead   for   his  own  Mercy's   Sake, 

And    for   my    Saviour's   Blood, 

5- 
My   God    will  pity    my     Complaints, 

And    heal     my    broken    Bones    : 
He    takes    the    Meaning    of    his  Saints, 
The    Language     ot    their    Groans. 
6. 
Arife,    my    Soul,    from    deep    Diftrefs, 

And    banifh    every    Fear  •, 
He    calls    thee  to  his   Throne    of   Grace, 
To    fpread   thy  Sorrows   there. 

For   Serm.  VII. 
yf  Hopeful  Touth  falling  fhort    of   Heaven. 

Long  Metre. 

TV/rUST    all    the    Charms    of   Nature    then 
^^ ^  So    hopelefs    to    Salvation    prove  ? 
Can    Hell    demand,   can    Heaven    condemn 
The    Man  whom    Jefus    deigns    to    love  } 

2. 

The    Man    who  fought   the  Ways  of    Truth, 

Paid  Friends   and   Neighbours   all    their    Due  j 

( A    modefl,    fober,   lovely   Youth ) 

And   thought   he   wanted  nothing  now  ? 

3- 
But    mark   the   Change  :■  Thus   fpake  the   Lord, 

Come  part   with  Earth  for   Heaven    to   Day  : 

The    Youth  aftonifh'd   at  the    Word 

In   filent   Sadnefs    went    his    Way. 

4- 
Poor    Virtues,  that   he   boafled   fo. 

This    Tefl    unable  to  endure, 

Let   Chrifl^   and    Grace   and   Glory  go. 

To    make  his  Land    and   Money  fure ! 

Ah  foolifh   Choice    of  Treafures  here  ' 
Ah    fatal    Love   of  tempting   Gold   I 
Muft  this  bafe  World   be  bought    fo  dear  1 
And  Life    and  Heaven  fo  cheaply  fold  ? 

z  e 


354  HYMNS.  Vol.  I. 

6. 
In    vain   the   Charms   of  Nature   fhlne, 
If   this  viJe    PalTion    governs    me  : 
Transform   my   Soul,  O  Love  Divine, 
And   make  me   part  with  all   for  thee. 

For  Serm.  VIII.     The  fame  in  Common  Metre, 
1. 

THUS    far    'tis  well  :    You   read,    you  pray. 
You   hear   God's   Holy    Word, 
You    hearken    what    your   Parents    fay, 
And    learn    to   ferve   the   Lord. 

2. 

Your  Friends  are    pleas'd   to  fee  your   Ways, 

Your  Pra(5lice    they   approve  •, 
Jejus    himfelf   would    give  you   Praife, 

And   look    with  Eyes  of  Love. 

3- 
But    if   you   quit   the    Paths  of   Truth, 

To  follow   foolifh  Fires, 

And   give  a  Loofe  to    giddy   Youth, 

With   all   its   wild  Defires   : 

4- 
If  you    will    let   your  Saviour  go. 

To   hold  your  Riches   faft  ; 

Or  hunt  for  empty  Joys  below. 

You'll   loofe   your   Heaven   at  laft. 

The   Rich  Toung  Man  whom   Jefus    lov*d 

Should    warn    you   to  forbear  : 
His  Love  of  earthly   Treafures   provM 

A    fatal   golden   Snare. 

6. 
See,  Gracious    God,  Dear   Saviour,   fee. 

How   Totith   is   prone   to   fall  : 
Teach    'em   to   part   with   all  for  Thee, 

And   love   thee   more   than   all. 


For  Serm*.  IX  and  X. 
The   Hidden    Life  of  a  Chrrfiian. 
I. 

O  Happy    Soul,    that  lives    on    high. 
While   Men  lie   groveling  here ! 
His   Hopes   are    fix'd   above  the  Sky, 
And   Faith   forbids    his  Fear. 


His 


Vol.  I.  HYMNS.  355 

2. 

His    Confcicnce    knows     no    fccret  Stings, 

While    Grace   and   Joy    combine 
To  form    a  Life,   whofe    holy  Springs 

Are  hidden  and    Divine. 

3- 
He   waits   in    fecret  on    his   God  •, 

His  God   in  fecret   fees  : 
Let  Earth  be    all   in   Arms  abroad. 

He  dwells  in  heavenly   Peace. 

4- 
His  Pleafures  rife  from    Things   unfeen, 

Beyond   this  World    and  Time, 
Where   neither  Eyes   nor   Ears    have  been, 

Nor   Thoughts  of  Mortals    climb. 

He  wants    no    Pomp,   nor  Royal    Throne 

To    raife  his   Figure    here  -, 
Content,  and  pleas'd  to  live   unknown, 

Till  Chrift  his  Life  appear. 

6. 
He   looks  to   Heaven's    Eternal   Hills, 

To   meet   that  glorious   Day  •, 
Dear  Lord,  how  flow   thy    Chariot  Wheels  I 

How   long  is   thy   Delay  ! 

For  Serm.  XL  Nearnefs  to  GOD  the  Felicity  of  Creatures, 

ARE    thofe  the   happy   Perfons    here. 
Who  dwell  the  neareft   to   their   God  ? 
Has   God   invited  Sinners  near  ? 
And    Jefus    bought   this   Grace   with   Blood } 

2. 

Go   then,   my   Soul,   addrefs   the   Son, 
To   lead    thee   near   the   Father's   Face  •, 
Gaze  on  his   Glories   yet   unknown. 
And   tafte  the  Bleflings   of  his   Grace. 

3- 
Vain  vexing   World,    and   Flelh,  and  Scnfe, 
Retire  while  I  approach   my   God  -, 
Nor  let  my  Sins   divide  me   thence, 
Nor  Creatures  tempt  my   Thoughts  abroad. 

4- 
While    to    thine    Arms,    my   God,    I  prels, 

No    mortal  Hope,    nor    Joy,    nor    Fear, 
Shall   call    my    Soul    from    thine   Embrace  5 
Tis    Heaven    fo    Hw^ll     fnr    /»vf»r    i-hpr^.  d  .Fnr 


356  HYMNS.  Vol.  I. 

For    Serm.    XII.      The   Scale  of  Bleffednefs  ;  or,    Blejfcd 
Saints^    Blejfed  Saviour^  and  Blejfed  Trinity. 

ASccnd,  my  Soul,   by    juft    Degrees 
Let    Contemplation    rove 
0*er   all    the    rifing    Ranks  of  Blifs, 
Here,   and    in    Worlds    above. 

2. 

Blefs'd   is   the   Nation   near   to  God, 

Where  he  makes  known  his    Ways  : 
Blefs'd   are   the  Men  whofe  Feet  have  trod 

His  lower  Courts  of  Grace. 

3- 
Blefs'd   were  the   Levite  and  the   Priejly 

Who  near  his   Altar  flood    ; 
Blefs'd   are    the   Saints    from    Sin    released. 

And    reconcil'd    with    Blood. 

Blefs'd  are    the   Souls  difmift   from   Clay^ 

Before   his  Face   they   fland  : 
Blefs'd    Angels    in  their   bright  Array, 

Attend   his   great   Command. 

Jefus   is   more   divinely    blefs'd. 

Where   Man   to   Godhead  join'd 
Hath   Joys  tranfcending  all   the   reft. 

More    noble    and   refin'd. 
6. 
But,    O  what   Words  or   Thoughts  can   trace 

The   BlefTed  Three  in   One  ! 
Here    reft   my   Spirit,   and   confefs 

The   Infinite    unknown. 

For    Serm.  XIII,  and  XIV. 

Appearance  before  GOD  here  and  hereafter. 

TTZHile  I   am   banifh'd   from  thy  Houfe, 
^^  I  mourn   in   fecret    Lx)rd  ; 

"  When  ftiall  I   come,  and  pay  my  Vows, 
"  And   hear   thy   Holy   Word   ?  " 

2. 

So   while   I  dwell   in  Bonds  of  Clay, 

Methinks   my  Soul   fhould   groan, 
^*  When   Ihall  I   wing   my   heavenly   Way, 

*'  And  ftand  before  thy  Throne  ? 


351. 


Vol.  I.  HYMNS. 

3- 

I   love  to   Tec  my  Lx)rd   below, 

His  Chvirch    dilplays   his   Grace  -, 
But   upper    Worlds  his   Glory  know. 

And  view  him  Face  to  Face. 

4- 
1   love  to   worfliip  at  his    Feet, 

Though   Sin   attack  me   there  ; 
But  Saints   exalted  near  his   Seat 

Have   no  AlTaults  to  fear. 

5- 
I'm   pleas'd  to  meet   him   in   his   Court, 

And   tafte   his  heavenly   Love  ; 
But   ftill  I  think   his   Vifits   fhort. 

Or  I  too    foon  remove. 

6. 
He  fhines,  and  I   am   all   Delight  ; 

He  hides,   and   all   is  Pain  : 
When   will   he  fix  me   in  his    Sight, 

And  ne'er  depart  again  ? 

For  Serm.  XV.      yf  rational  Defence    of  the   GofpeL 
CHALL    Atheifts    dare    infult  the   Crofs 
^         Of   our   Redeemer   God  ? 
Shall   Infidels  reproach  his   Laws, 
Or    trample    on  his  Blood  ? 

2. 

What  if  he  choofe  myfterious   Ways, 

To  cleanfe  us  from  our  Faults  ? 
May  not  the  Works  of  Sovereign   Grace, 

Tranfcend  our  feeble  Thoughts. 

3- 
What   if  his   Gofpel   bids   us  fight 

With  Flefli,  and   Self,   and  Sin  ? 
The  Prize  is   moft  divinely   bright. 

Which  we  are  call'd  lo  win. 
4- 
What  if  the  Foolifli  and   the  Poor, 

His  glorious   Grace   partake  ? 
This  but  confirms  his  Truth  the  more, 
For  fo  the  Prophets  fpake. 

Do  fome  that  own  his  facred  Name, 

Indulge  their  Souls  in  Sin  } 
Jefus  fhould  never   bear    the   Blame, 

His  Laws  are    pure   and  clean  €. 


§«8  HYMNS.  Vol,  I, 

6. 
Then   let    our   Faith    grow  firm  and   ftrong, 

Our   Lips    profefs    his   Word  ; 
Nor   blufh    nor    fear   to   waJk    among 

The    Men    that    love    the    Lord. 


For  Serm.   XVI,  and  XVII. 

ne  Gofpel  the  Power  of  GOD  to  Salvation. 

WHAT    fhall  the  dying   Sinner    do, 
That    feeks    Relief    for    all   his    Woe? 
Where    fhall    the    guilty  Confcience    find 
Eafe   for   the    Torment   of  the    Mind  ? 

2. 

How    fhall    we    get    our   Crimes   forgiven. 

Or  form    our  Natures    fit    for  Heaven  ? 

Can   Souis,  all   o'er  defil'd  with   Sin, 

Make  their  own  Powers  and   PafTions  clean  ? 

.  3- 
In  vain   we    fearch,  in  vain   we  try, 

Till  Jefus   brings  his  Gofpel  nigh  : 

*Tis  there  fuch  Power   and  Glory  dwell. 

As  faves  rebellious  Souls  from  Fiell. 

4- 
This  is  the  Pillar  of  our  Hope, 

That  bears   our  fainting  Spirits   up  : 

We  read  the  Grace,  we  trufl   the  Word, 

And,  find  Salvation  in   the  Lord. 

5- 
Let  Men  or  Angels  dig   the  Mines, 

Where   Nature's   golden  Treafure   fhines  ; 
Brought  near  the   Do6lrine  of  the  Crofs, 
All  Nature's  Gold  appears    but  Drofs. 

6 
Should   vile   Blafphemers   with   Difdain 
Pronounce  the   Truths  of  Jefus  vain, 
I'll   meet  the  Scandal  and  the  Shame, 
And  fing  and   triumph  in  his  Name. 


For  Serm.   XVIII.       Faith  the  Way  to   Salvation. 
'^/J'  O  T   by  the  Laws  of  Innocence 
-*^^    Can  Adam\  Sons   arrive  at  Heaven  : 
New  Vv'oiks  can  give  us  no   Pretence, 
To    have  our  ancient    Sin^  forgiven. 

2. 

^"ot  the  beft    Deeds   tliat  we  have  done. 

Can   make    a    wonnderl     r^»r^;^».^  „.].^1.  J^oltk-, 


Vol.  I.  HYMNS.  359 

Faith   is  the   Grace   and    Faith    alone. 
That    flics   to   Cbriji   and    favcs   the    Soul, 

3- 
Lord,    I    believe   thy   heavenly  Word, 
Fain    would    I    have   my    Soul    rencw'd   : 
I   mourn  for   Sin,   and    truft    the    Lord, 
To  have   it   pardon'd    and   fubdu*d. 

4- 
O  may   thy    Grace    its   Power    difplay. 
Let    Guilt   and    Death    no   longer    reign  : 
Save    me    in    thine    appointed     Way, 
Nor    let   my    humble     Faith    be    vain. 

For  Serm.  XIX.     None  excluded  from   Hope, 

JESUS,    thy    Bleflings    are    not    few, 
Nor    is    thy     Gofpel    weak  ; 
Thy    Grace    can    melt    the    ftubborn    Je^^v^ 
And    heal     the    dying    Greek. 

2. 

Wide    as    the    Reach    of    Satan's    Rs^^J    \ 

Doth    thy     Salvation     flow  : 
'Tis    not    confin'd    to    Sex    or    Age, 

The    Lofty    or    the    Low, 

3- 
While    Grace    is   ofFer*d    to    the    Prince, 

The    Poor    may    take    their    Share : 
No    Mortal    has    a    juft    Pretence, 

To    perifli    in    Defpair, 

4- 
Be    wife,    ye    Men    of    Strength    and    Wir, 

Nor    boaft    your    native    Powers  ; 
But    to    his    fovereign    Grace    fubmii. 

And    Glory    (hall    be    yours. 

Come,    all    ye    vlleft    Sinners    come. 

He'll    form   your    Souls    anew  : 
His    Gofpel    and   his    Heart    have  Room 

For    Rebels,    fuch  as   you. 

6. 
His    Dodrine   is    Almighty    Love  ; 

There's    Virtue    in    his    Name, 
To    turn    the    Raven     to    a    Dove, 

The  Lion    to    a   Lamb. 

*— "^^  I  I      n  ■■■■  I  — — — a— — ii—— ii>— — — — — ■ 

For  Serm.  XX,  and  XXI.    Trutby  Sincerity,  £2?r. 
T   ET  thofe    who    bear    the  Chrtftian  Name 

Their    holy   Vows  fulfil  : 
The    Saints,    the  Followers   of   the    Lamb, 

Aw  Men  of  Honour   fti». 

2.  TfUC^ 


36o  HYMN  S.  Vol.  I. 

2. 

True    to    the    folemn    Oaths    they    take, 

Though    to    their    Hurt   they    fwear  : 
Conftant    and    juft    to    all    they    fpeak, 

For    God    and    Angels    hear. 

3- 
Still    with    their    Lips    their     Hearts    agree. 

Nor    flattering    Words    devife  : 
They    know    the   God    of  Truth    can    fee 

Through    every   falfe    Difguife. 

4- 
They    hate    th'    Appearance     of    a     Lie, 

In     all    the   Shapes   it   wears  ; 
Firm     to    the    Truth  ;     and    when   they   die, 

Eternal    Life  .is    theirs. 

Lo  !    from   afar    the     Lord   defcends, 

And    brings    the   Judgment    down  ; 
He    bids     his    Saints,    his    faithful     Friends, 

Rife    and    pofTefs    t^eir    Crown. 
'  '   6. 
While    Satan    trembles    at    the   Sight, 

And    Devils   wi(h    to  .die, 
Where   will   the   faithlefs   Hypocrite, 

And    guilty   Liar  fly  ?  .j^—  _ 

For  Se  RM.     XXIL     Faithfulnefs, 
I. 
TLJATH    GOD     been    faithful  to     his     Word, 
•*^     And     fent    to    Men    the  promised   Grace  ? 
Shall    I     not    imitate    the    Lord, 
And    praftife     what     my    Lips     profefs    ? 

2. 

Hath     Christ    fulfill'd     his    kind   Defign, 
The    dreadful     Work    he    undertook,  % 

And   dy'd    to     make    Salvation    mine, 
And     well    performed    whatever     he   fpoke  ? 

3- 
Doth    not    his     Faithfulnefs   afford 
A     noble    Theme     to    raife    my    Song    ?      . 
And    (hall     I    dare     deny    my     Lord, 
Or    utter    Falfliood    with    my     Tongue  r 

4-  ^    - 

My   King,     my    Saviour,    and    my     God, 
Let    Grace     my    fmful    Soul    renew, 
Wa(h    my    Offences  with    thy     Blood, 
And     make    my    Heart    fmcere    and    true. 

The  End  of  the  Hymns  in  the  firft  Volume. 


SERMONS 


ON 


Various  Subjects, 

Divine  and  Moral  : 

WITH     A 

SACRED    HYMN 

Suited    to    each  Subject. 

Defigned  for  the  Ufe  of  Christian 
Families,  as  well  as  for  the  Hours 
of  Devout    Retirement. 


By   /.   wArr S,   D.  D. 

Vol.  XL 

The    Seventh   Edition. 

BO  S  r  0  AV-^New-En  GLAND, 

Printed  and  Sold  by  Rogers  and  Fowle  in  ^cen-Jireet,  next  to  the  Pri/ott^ 
\\      and  by  J.  Blanchard  at  the  Bihk  and  Crovjti  in  Dock-Squard  1746. 


(  3^3  ) 

""  """  "■" -mni- 

SERMONS 

ON 

Various  Subje5ls^  Sec. 


VOL.     II. 

SERMON     XXIII. 

Chriftian  Morality,  viz.  Gravity,  Decency,^r. 

Phi  L  I  p.  iv.    8. 

IVhatfocver  mngs  are  bonefly  or  grave,fcf ^.  think  on  thefe  Things. 

SINCE  the  Tranflation  of  the  Bible  into  the  Englijh 
Tongue  is  fo  excellent  a  Performance  in  itfelf,  and  fo 
necelTary  a  Service  to  the  Church,  I  feel  a  fenfible  Re- 
gret whenfoever  there  is  occafion  to  complain  of  it, 
or  to  correal  it.  In  the  main,  I  may  venture  to  fay 
boldly,  it  teaches  us  all  the  necelTary  Do6lrines  and  Duties  of 
Chriftianity  in  a  very  ample  and  compleat  manner,  and  fets 
them  in  an  evident  Light :  And  what  the  Spirit  of  God  fpoke 
in  ancient  Times  in  Greek  and  Hebrew^  is  fufficiently  manifefted 
to  us  for  our  Salvation  in  the  Englijh  Bible. 

But  in  this  Part  of  the  Verfe,  which  I  am  now  to  difcourfe 
of,  the  Word  which  we  render  hmeft.,  is  not  fo  well  tranQated 
as  I  could  wifh  j  for  Honejly  is  contained  in  the  Words  true  and 

A  a  2  >/, 


364  Chrljlian  Morality,  viz.  Vol.  II. 

jujl^  which  go  before,  and  follow  my  Text.     But  the  Greek 

more  properly  fignifies,  grave^  decent^  or  venerable  -, 

and  fo  you  find  it  in  the  Margin^  which  will  oftentimes  help 
you,  when  the  Word  in  the  Englijh  Text  is  not  fo  expreflive  of 

the  original  Senfe.     The  fame  Word is  render'd  grave 

in  fevcral  other  places  of  Scripture  ?  *Tis  three  times  fo  ex- 
prefled  in  the  third  Chapter  of  the  firfl  Epiftle  to  Timothy^ 
ver.  8.  The  Beacons  muft  he  grave.  Ver.  11.  ^heir  Wives  alfa 
Piuft  he  grave,  Ver.  5.  A  Bijhop  mujl  have  his  Children  in  Sub- 
j  eh  ion  with  all  gravity. 

'Tis  a  Word  that  is  ufed  in  Greek  Authors  to  reprefent  the 
Chara6ter  of  an  aged  Man.,  a  Fhilofofher^  or  a  Magiftrate^  among 
the  Heathens.  It  carries  in  it  the  Idea  of  an  honourahU  Gravity^ 
and  a  venerable  Decency  of  Behaviour  \  and  this  is  what  the 
Apoftle  recommends  to  the  Pradlice  of  Chriftians.  *Tis  as  if 
he  had  fald,  "The  Characfter  of  every  commonChriftian  fhould 
'*  have  fomething  in  it  fo  honourable.,  as  may  command  a  fort 
''  ot  Veneration  and  Refpe^l  from  all  Perfons  they  converfc 
"  with,  as  much  as  the  Charader  of  a  wife  old  Man.,  a  Magi- 
''  Jirate^  or  a  Fhilofopher^  does  in  the  Heathen  World/ *^ 

To  improve  this  Subjed,  I  Ihall  fhew, 

1.  W^herein  this  Gravity  confifts. 

II.  How  the  Light  of  Nature  recommends  it, 

III.  How  the  Gofpel  inforces  it. 

IV.  Lay  down  a  Diredlion  or  two,  in  order  to  obtain  it. 

jp/r/?.  This  Grarjity  and  venerable  Decency  which  the  Apoftle 
recommends  in  my  Text,  may  be  fuppofed  to  confift  in  thefe 
three  things. 

I..  A  Moderation  and  Decency  in  our  Apparel. 

2.  A  Gravity  and  Sobriety  in  our  Speech  and  Converfation, 

3.  Honour,  Decency,  and  Dignity  in  our  whole  Deport- 
ment and  Behaviour. 

I.  A  Moderation  and  Decency  in  our  Apparel.,  fuch  as  becomes 
the  FrofefTion  of  Perfons  whofe  chief  Ornament  is  Religion  and 
Codltnejs,  This  the^  Apoftles,  both  St.  Peter  and  St.  Paul^ 
each  in  their  turn,  infift  upon,  as  a  neceflary  Qualification  of 
Women  who  profefs  Chriftianity,  and  as  an  Ornament  to  the 
Dodlrine  of  the  Gofpel  of  Chrift.  i  Pet.  iii.  3,4,  5.  Let  your 
Converfation  be  with  Fear  -,  whofe  adorning  let  it  not  he  that  out- 
ward adorning  of  plaiting  the  Hairy  and  wearing  of  Cold,  i  Tim, 


Serm.  XXIII.  Gravity,  Decency,  &c.  365 

ii.  9,  10.  TIic  Apoftle  Paul  bids  Timothy  the  young  Fvangclifl 
teach  the  fame  Dodrine  ami  Pradlicc,  In  like  manner  I  will  that 
IVomen  adorn  ihevifelves  in  modeji  Apparel  with  Shamcfacednefs 
and  Sobriety^  as  become th  IVomen  profejjing  Godlinefs.  Not  tliat 
allChriilians  mull  utterly  abandon  thole  richer  and  more  colli/ 
Methods  of  Ornament,  Gold  or  Pearls^  which  the  Apoflle  there 
makes  mention  of  •,  for  every  one  of  us  fhould  wear  fuch  Rai- 
ment as  fuits  our  Charadler  and  our  Age,  our  Company  and 
Bufmefs  in  the  World  :  But  let  not  thcfe  be  our  chief  Orna- 
ments, dill  remembring  that  we  are  Chriftians  •,  and  let  our 
Apparel,  as  well  as  our  Converfation,  flicw  tliat  we  defpife 
Trifles,  and  thus  maintain  the  Dignity  of  our  high  and  holy 
Calling. 

Here,  faith  a  *  learned  Commentator,  ''  'tis  worthy  to  be 
"  noted  by  the  Women,  that  this  Precept  ought  not  to  be 
*'  flighted  by  them,  as  of  little  moment,  feeing  it  is  fo  carefully 
"  inculcated  by  the  two  chief  Apoilles  of  the  Jew  and  Gentile^ 
"  St.  Peter  and  St.  Paul ;  and  the  contrary  is  reprefented  as 
*'  a  Praflice  oppofite  to  Godlinefs." 

Nor  while  you  are  drejfing^  fliould  you  forget  that  you  are 
Sinners^  and  therefore  fhould  put  on  Shamefacednefs  •,  for  all  our 
Ornaments  and  Cloathing  are  but  a  Memorial  of  our  firft  Sin 
and  Shame.  And  when  we  take  a  Pride  in  our  Garments,  it 
looks  as  if  we  had  forgotten  the  Original  of  them,  the  Lofs 
of  cur  Innocency. 

Nor  is  this  fort  of  Advice  to  be  confined  to  the  Female 
World  :  For,  as  the  fame  Author  cxprefles  it,  "  If  it  be  fo 
'•  unbecoming  a  Chrijlian  Woman  to  be  thus  concerned  in  adorn- 
*'  ing  and.  tricking  up  her  Body,  it  m.ufl  be  much  more  un- 
"  becoming  a  Chrijlian  Man^  and  that  which  makes  him  truly 
"  to  deferve  the  Name  of  a  Fop^ 

'Tis  a  Token  of  a  light  and  vain  Mind  to  be  two  fond  of 
gaudy  Habits,  a  Mind  not  much  affeded  with  Sin  or  v;ithSal- 
varion.  Surely  Chriftians  are  born  for  greater  things,  and  their 
Aim  fhould  point  at  higher  Excellencies  than  thefe  are.  Let 
their  chief  Ornaments  he  the  Graces  of  the  Spirit,  and  the  Vir- 
tues of  the  Heart  and  Life.  A  well  adorned  Body,  and  a  neg- 
ledted  Mind,  very  ill  becomes  a  ProfefTor  of  the  Gofpel. 

Chriftians  fnould  look  like  Strangers  and  Pilgrims  here,  and 
not  think  themfelves  undrefled,  unlefs  they  are  conformed  to 
all  the  Niceties  and  vain  Fafliions  of  the  World.  Sometimes 
( it  may  be  }  we  are  too  much  afraid  we  fhall  not  look  like  the 

*  Dr.  IVhithy.  A  a  3  Childrey: 


3^6  Chrjfiian  Morality,  viz.  Vol.  II. 

Children  of  this  Worlds  whereas  the  Apoflle  advifes  us  rather  td 
look  like  Strangers.  We  are  travelling  homeward  through  a 
foreign  Country,  having  the  Ornaments  of  Holinefs  on  us^  which 
is  the  Raiment  of  Heaven.  I  confefs,  we  are  not  required  to 
affe6l  Singularity^  nor  to  feek  a  foolifh  and  ufelefs  Diflindlion 
from  the  Cuftoms  of  our  Country,  where  they  are  proper,  in- 
nocent, and  becoming  •,  for  the  Kingdom  of  God  does  not  confift 
in  any  affected  Peculiarities  of  Drefs  or  Behaviour  \  but  let  us 
remember  too,  that  it  is  below  t*he  Glory  of  our  Character,  and 
the  Dignity  of  our  Calling,  to  have  our  Thoughts  uneafy,  if 
every  Pin  and  Point  that  belongs  to  our  Apparel  be  not  placed 
in  the  moil  falliionable  manner  •,  to  fret  and  rage,  if  every 
Fold  of  a  Garment  be  not  adjufted  in  perfedl  Conformity  to 
the  Mode. 

Then  we  may  be  faid  to  fall  fhort  of  that  venerable  "Decency 
in  our  Apparel  which  Chriftianity  fhould  teach  us,  when  we  are 
amoyig  the  firfl  in  any  new  devifed  and  gaudy  Fafhions ;  when 
we  are  Ibnie  of  the  foremofl  in  the  Gaieties  of  the  Age  :  When 
we  run  to  the  Extremes  of  every  new  Mode,  and  affedl  to  vie 
with  the  vainefl  of  our  Sex  :  When  the  Bufinefs  of  Dreffing 
is  made  one  of  the  moft  frequent^  important.,  and  folemn  Enqui- 
ries and  Concerns  of  Life  \  and  when  it  employs  fome  of  our 
mod  ferious  Thoughts,  and  our  vvarmefl  PalTions  -,  When  we 
indulge  a  greater  Expence  in  Finery  than  our  Circumflances  will 
allow,  or  our  Stations  require  :  When  we  'wafle  more  Time  in 
adorning  our  felves,  than  the  Duties  we  owe  to  God  or  Man 
will  reaibnably  permit  •,  and  efpecially  if  we  intrench  upon  the 
Hours  which  pjould  be  devoted  to  f acred  Purpofes.  I  fhould  add 
alfo,  that  then  we  certainly  break  in  upon  Chriflian  Sobriety, 
when  we  indulo;e  fuch  fort  of  Cloathing  as  in  its  own  Nature 
becomes  a  Temptation  to  Immodejly.,  and  brings  Fuel  to  the 
impure  Fire  of  the  Eyes,  or  of  the  Heart. 

I  would  not  be  thought  to  treat  too  largely  upon  this  Sub- 
jeft,  or  handle  it  too  feverely  -,  but  let  us  remember,  that  our 
biggefl  Danger  in  this  Age  is  Excefs,  and  Luxury,  and  Vanity 
of  Mind  :  We  are  pretty  fecure  now-a-days  from  too  great  a 
Carelefnefs  in  this  Refpedl. 

II.  Gravity  and  Sobriety  in  our  Speech  is  another  Part  of  that 
honourable  Condudl  and  Chara6ler  which  we  ought  to  maintain, 
and  to  which  the  holy  Apoflle  invites  us.  In  the  fecond  Chapter 
of  Titus,  ver.  6,  7,  8.  you  have  this  Dire6lion  of  the  Apoflle 
to  Titus  the  Evangeliil,  how  he  ought  to  behave  himfelf ;  and 

what 


t 


Scrm.  XXIII.  Gravity,  Decency,  &c.  367 

what  he  fpeaks  to  him  chiefly  as  a  Miniflcr,  may  be  given  as  a 
Rule  to  all  ChrilVians  whom  lie  mull  injlrucl  in  all  Things.  Shew- 
ing tby  felf  a  Pattern  of  good  IVorks  •,  in  DoBrine,  or  in  Dil- 
courfe,  jhewing  Uncorruptnefs,  Gravity ^and  Sincerity,  found  Speech 
that  cannot  be  condewned,  that  he  that  is  of  the  contrary  Part  may 
be  afhamed,  having  no  Evil  to  fay  of  you.  He  gives  all  the  Chrif- 
tian^  at  Ephejtis  the  fame  Advice,  Plph.  iv.  29.  Let  no  corrupt 
Communication  proceed  out  of  your  Mouth,  but  that  which  is  good 
to  the  Ufe  of  Edifying,  that  it  may  minifler  Grace  unto  the  Hear- 
ts. Talk  of  fomething  that  may  improve  one  another  in  Know- 
ledge, in  \'irtue,  in  Religion  :  And  let  each  of  us  be  afhamed 
to  think  that  we  have  been  an  Hour  or  two  in  each  ctlier's  Com- 
pany, and  have  neither  fpoke  nor  heard  any  thing  that  is  worth 
Remembrance.  How  often,  after  a  Vifit  among  Friends,  mufi: 
we  take  up  this  juft  and  fhameful  Complaint,  "  Alas,  I  have 
faid  nothing  for  their  Improvement,  nor  heard  any  thing  for  my 
own  !  " 

In  Ephef  v.  4.  the  Apofble  there  fecludes  fome  fort  of  Con- 
verfation  from  the  Lips  of  Chriftians,  Neither  Filthinefs,  nor 
fooliflj  Talking,  nor  Jefling,  which  are  not  convenient,  —  which 
are  not  agreeable  to  our  ProfefTion.  Foolifh  Talking  and  Jefling 
are  here  forbidden,  as  well  as  Filthinefs.  By  foolifh  Talking,  we 
may  fuppofe  fuch  fort  of  Language  to  be  intended,  from  which 
it  is  impolTible  any  Profit  or  Advantage  fhould  arife  to  a  wife 
or  a  good  Man.  And  by  Jefling,  the  Apoftle  here  defigns 
fuch  fliarp  and  biting  Jefts  that  wound  the  Reputation  of  a 
Perfon  concerning  whom  they  are  fpoken.  Such  a  Turn  of 
Wit,  as  the  original  Word  fignifies,  that  at  the  fame  time  v/ounds 
a  good  Name,  and  gives  a  bitter  Reproach.  Not  that  every 
thing  pleafantly  fpoken  is  fuppofed  to  be  unlawful  -,  or  that  the 
Apoftle  any  where  forbids  all  manner  of  Mirth  and  Jefling  in 
Converfation  ;  for  there  are  proper  Times  and  Seafons  for  fuch 
fort  of  Difcourfe  :  And  there  may  be  valuable  Ends  in  it  too, 
when  'tis  innocently  ufed,  on  purpofe  to  recreate  Nature,  and 
refrefh  the  Mind.  And  how  far  this  may  be  indulged,  I  fhall 
have  occafion  to  fpeak  toward  the  End  of  this  Sermon. 

III.  Another  thing  that  is  included  in  this  Word  Gravity,  is 
Honour  and  Decency  in  our  whole  Deportment  and  Behaviour. 
Each  of  us  fhould  be  careful  to  maintain  our  publick  Charader 
as  a  Chriflian,  with  a  due  Senfe  of  the  Dignity  of  it.  Chrif- 
tians fhould  be  afhamed  to  debafe  the  Powers  of  their  Nature, 
to  pradice  any  thing  that  is  fordid  and  unworthy  ;    nor  make 

A  a  4  the 


368  Chrijlian  Morality,  viz.  Vol.  11. 

the  Members  of  their  Flefh,  nor  the  Faculties  of  their  Mind, 
Slaves  to  that  which  is  ridiculous  or  foolifli. 

How  unbecoming  is  it  to  k&zChriJlian  fpoil  his  Countenance, 
and  disfigure  a  human  Face,  by  pradifingall  the  wild  and  wan- 
ton Grimaces  of  Folly  and  Madnefs !  To  fee  Man^  who  is 
made  after  the  Image  of  the  Son  of  God,  diftort  his  Body  in 
the  mod  antick  Poftures,  and  give  up  all  the  Honours  of  his 
Nature  to  bafe  and  fenfelefs  Merriment  !  Surely  the  Duties  of 
Chrijiiamty  lead  us  to  nothing  below  the  Dignity  of  Man. 

Here  I  would  not  be  miftaken,  nor  do  I  pretend  that  the 
Gofpel  requires  fuch  a  confbant  Solemnity  of  Countenance  and  Lan- 
guage^ as  though  we  were  all  Preachers.,  or  always  preaching. 
There  is  no  need  to  put  on  ferious  Airs  at  all  times :  We  arc 
not  bound  to  banifli  Mirth  when  w e  become  Chriftians.  Laugh- 
ter  is  a  natural  Adtion,  and  the  Faculty  was  not  given  to  Man- 
kind in  vain,  nor  is  the  Exercife  of  it  forbidden  for  ever. 

The  chief  Enc]s  of  it  feem  to  be  thefe  two  j  either  to  re- 
create animal  Nature  by  ExprefTions  of  Mirth,  or  to  put  Folly 
cut  of  Countenance. 

There  may  be  Times  to  recreate  Nature.,  to  unbend  the  Spi- 
rits from  Eufinefs,  and  to  indulge  Mirth  am.ong  our  Friends. 
The  wife  Man  afTures  us.  There  is  a  Time  to  laugh  as  well  as  to 
mourn.  There  are  Times  proper  for  Weepings  and  fome  Perfons 
may  have  Times  for  Dancing  too,  Eccl.  iii.  4.  And  in  the  19th 
Verfe  of  the  loth  Chapter,  the  fame  divine  Writer  fays,  J Feajl 
is  made  for  Laughter.  At  the  mutual  Entertainment  of  Friends, 
we  may  be  merry  and  not  fm.  Our  holy  Religion  only  de- 
mands this  of  us,  that  we  confine  our  Mirth  within  the  Limits 
of  Virtue.,  and  take  heed  left  when  we  give  a  Loofe  to  the 
fprightly  Powers  of  animal  Nature,  we  fhould  tranfgreis  the 
Rules  of  Piety,  or  trefpafs  upon  Things  facred. 

Another  Purpofe  for  which  Laughter  was  made,  is  to  reprove 
and  puyiifh  Folly.,  and  put  Vice  out  of  Countenance.  There  are 
Seafons  wherein  a  wife  Man  or  a  Chriftian  may  treat  fome  cri- 
minal or  filly  Characters  with  Ridicule  and  Mockery.  Elijah 
the  Prophet  condefcended  thus  to  corredl  the  Priefis  and  Wor- 
fh'ippers  of  Baal  ;  but  this  fort  of  Converfation  muft  by  no 
means  be  the  Bufinefs  of  our  Lives,  and  the  daily  Work  and 
Labour  of  our  Thoughts  and  our  Tongues.  'Tis  the  Heart  of 
<z  Fool  that  is  in  the  Houfe  of  Mirth,  for  he  would  dwell  there 
continually,  Ecclef  vii.  4.  If  we  are  always  aifeding  to  throw 
out  fome  Turns  of  Wit  upon  every  Occurrence  of  Life,  and  tack 

on 


Serm.  XXllI.  Gravity,  Decency,  Sec.  :^(^9 

on  a  ]c(i  to  every  thing  that  is  fpoken  •,  if  wc  interline  all  our 
DircoiirrcandConverfation  with  Merriment,  Bnnter  and  Jokinp;, 
'tis  very  unworthy  of  that  Gravity  and  Honour  that  belongs  to 
the  Chrillian  Life. 

The  Second  Headed  Difcourfe  which  I  proposM,  is  to  prove, 
that  the  Light  of  Nature^  or  the  Law  of  Reafen^  requires  fomc- 
thin^  of  this  Gravity  of  Speech  and  Behaviour  \  and  this  is  ma- 
nife\l,  if  we  confidcr  the  Nature  of  Man  in  Oppofuion  to  the 
Brute  that  perifhcs^  or  the  Growth  and  .Ige  of  Man  in  Diftinc- 
tion  from  Children  and  Babes. 

I.  If  we  confider  ^'Ian  in  Oppofition  to  the  brutal  World  : 
Many  who  has  a  rational  Soul,  fhould  acl  conformable  to  that 
fublime  Principle  within  him,  and  not  devote  himfelf  to  a  Life 
of  fantaftick  Humour,  or  content  hin:ifelf  with  the  Character 
of  an  everlafting  Trifler.  What  a  poor  and  contemptible  Ac- 
count is  it  of  any  Perfon  to  fay,  he  is  a  walking  Jefi^  a  meer  liv- 
ing  Trifle  ?  His  Thoughts  are  made  up  of  Vanity  and  Empti- 
nefs,  his  Voice  is  Laughter,  and  his  whole  Life  is  compofed 
of  Impertinences. 

There  is  a  fort  of  Perfons  in  the  World  who  never  think 
well  of  themfelves  but  when  they  are  drefs''d  in  gay  Attire^  and 
hope  to  command  the  Refpedl  of  Mankind  by  fprcading  abroad 
their  own  fine  Feathers.  Their  Raiment  is  the  brightefl  and 
beft  Thing  that  belongs  to  them,  and  therefore  they  aftccl  to 
Ihew  it.  There  is  another  fort  of  Men  who  value  themfelves 
upon  their  7nerry  Humour^  and  that  they  can  make  their  Com- 
pany laugh  when  they  pleafe.  But  the  more  refin'd  and  rati- 
onal Part  of  the  Worki  value  all  thefe  Creatures  as  they  do 
Peacocks  or  other  Animals  that  imitate  the  Voice  and  Aclions  of 
Man.  They  ufe  them  as  an  Entertainment  for  their  Eyes  or 
their  Ears,  to  give  a  Fit  of  Diverfion,or  to  pafs  away  a  merry 
Hour.  We  generally  look  upon  this  kind  of  People  as  very 
worthlefs  Things,  as  Ibmething  beneath  our  felves,  and  as  fink- 
ing below  their  own  Species,  We  feldom  convcrfe  with  them 
upon  the  Level,  or  to  attain  any  of  the  nobler  Purpofes  of  Life. 
We  only  borrow  their  W^it,  or  their  F'olly,  their  Humour,  or 
their  Finery,  for  a  Seafon  of  Amufement,  and  juftly  defpife  them 
when  the  laughing  Hour  is  at  an  End.  Reafon  it  felt  tells  us, 
that  human  Nature  was  made  for  fomething  greater  and  better, 
for  Contemplation  and  Acftion  much  fuperior  to  what  thefe 
trifling  Creatures  are  acquainted  with. 

Again,  idly^  if  we  confider  Man  as  he  fiands  in  Diflin^fion 

from 


37^  Chriftian  Morality,  viz.  Vol.  11. 

fro7nChiIdhGod^{\\VQ\y  a  more  grave  and  folemn  Carriage  becomes 
him.  Children  arc  pleafed  with  painted  Toys  •,  gaudy  Gar- 
ments and  founding  Trifles  are  their  chief  Delight.  They  are 
entertain'd  with  little  Impertinences,  agreeable  to  their  Igno- 
rance and  the  Weaknefs  of  their  Age  :  But  'tis  a  Shame  to  a 
Perfon  of  well  grown  Years  to  pradice  the  Child  for  ever.  He 
that  devotes  himfelf  to  a  Life  of  ufelefs  Idlenefs,  and  treads 
round  the  Circle  of  perpetual  Mirth  and  Amufement,  without 
Profit  to  himfelf  or  the  World,  is  but  a  Child  in  longer  Gar- 
ments^ or  an  Infant  of  larger  Size. 

The  third  general  Head  leads  us  to  con  fid  er,  what  forcible 
Arguments  Chriflianity  furnifbes  us  with  to  pra5fife  this  Sobriety^ 
Gravity  and  Decency  of  Behaviour  :  And  I  (hall  throw  them 
all  into  a  few  Expoilulations. 

1 .  Do  we  not  bear  the  Name  of  Chrift,  a  facred  and  a  vene- 
rable Name  ?  And  Hiall  we  caft  Difgrace  upon  it  by  any  thing 
that  is  mean  and  difhonourable  ^  Do  we  not  profefs  to  be  the 
Followers  of  a  crucify'd  Jefus,  to  be  Difciples  of  the  Crofs  ? 
But  wherein  do  we  follow  him,  if  we  fpend  our  Days  in  Mirth 
and  Trifling  ?  His  Condudt  was  all  holy  and  heavenly,  and  we 
can  never  look  like  his  Difciples,  if  our  Converfation  favour  of 
Earth  and  Vanity.  What  a  noble  Simplicity  runs  through  all 
his  Speeches,  through  all  the  A6lions  and  the  Behaviour  of  our 
bleffed  Lord  !  And  how  little  do  we  imitate  him,  if  we  fondly 
purfue  all  the  gay  Follies  of  Life  in  our  Drefs,  in  our  Speech, 
and  in  every  thing  we  do  ?  No  Glarings  of  afFedled  Wit,  nor 
infipid  Pertnefs,can  add  any  thing  to  our  Charader  as  Chriftians. 

2.  Let  us  remember  that  we  are  the  Sons  and  Daughters  of 
the  mojl  high  God.  We  profefs  to  feparate  our  felves  from  the 
Triflings  and  Impertinences  of  this  World,  as  well  as  from  the 
Impiety  and  Guilt  of  it  •,  Cotne  out  from  among  them^  faith  the 
Lord,  and  /  will  be  your  Father .^  and  ye  floall  be  my  Sons  and 
my  Daughters.,  faith  God  Almighty.  Surely  the  Children  of  a 
Prince  fhould  behave  with  Solemnity  and  Honour,  when  they 
are  in  the  mid  ft  of  the  lower  Orders  of  Mankind  ;  and  the 
Children  of  the  King  of  Heaven  fhould  remember  the  Dignity 
of  their  Birth,  and  their  high  Relation,  when  they  are  conver- 
fant  among  the  Sons  of  Earth.  Their  Carriage  indeed  fhould 
not  be  proud  and  haughty  to  the  Men  of  this  World  ;  Jefus 
the  only  begotten  Son  was  meek  and  lowly  :  And  there's  a 
facred  Aft  of  maintaining  a  divine  Humihty  among  the  meaneft 
of  our  Fellow- Creatures,  without  indulging  the  Pra(^ice  of  any 

thing 


Serm.  XXIII.  Gravity,  Decency,  ^c.  371 

thing  mean  and  ridiculous.  Our  blcficd  Lord  w.ls  a  Companion 
of  Fij^jcrtnen,  but  not  of  AUmicks  and  publick  Jejlcrs. 

c^.  Let  us  think  again,  that  we  are  bought  ivith  an  high  and 
valuable  Price  *,  we  are  redeemed^  not  with  corruptible  things^  as 
Silver  and  Gold^  but  with  the  precious  'Blood  of  Chriil,  as  of  a 
Lamb  without  Blemifh  and  without  Spot^  i  Pet.  i.  17,  18.  And 
what  is  it  that  we  are  redeemed  from  ?  T'ls  from  this  evil  PVorldy 
and  fro7n  a  vain  Convcrfation.  The  Son  of  God  has  loved  us^ 
and  wafhed  us  in  his  ozvn  Bloody  and  fhall  we  defile  thefe  Souls 
of  ours  with  the  Meannefles  of  this  Life  which  Chrift  has  cleanfed 
in  fo  rich  a  Laver  ?  He  has  made  us  Kings  and  Priefls  unto  God 
and  his  Father.  Let  us  now  and  then  afk  our  felves  and  en- 
quire, Is  our  Language  and  our  Behaviour  becoming  fuch  illuf- 
trious  Names,  fuch  Titles,  fuch  Honours,  as  are  put  upon  us 
by  the  Father  and  the  Son. 

4.  Again,  Let  us  review  our  Profejfion.,  What  is  our  Calling  ? 
What  is  ourDefign  ?  What  is  our  Hope  ?  Are  we  not  born  from 
above?  Are  we  not  Pilgrims  and  Strangers  here  ?  Do  we  not 
profefs  to  feek  a  better  Country^  that  is^  an  heavenly  ?  Do  we  not 
live  for  Heaven  and  Immortality  ?  How  unbecoming  is  it  then 
for  Chriflians  to  be  perpetually  light,  and  vain,  and  frothy  ? 
How  unbecoming  our  holy  and  heavenly  Calling,  and  our  ever- 
lafting  Hopes  .^  If  we  are  Children  of  the  Light  and  of  the  Day^ 
Jet  us  not  live  as  though  we  belong'd  to  the  Night  and  Dark- 
nefs  ;  Let  us  not  Jleep^  nor  trifle  as  others  do,  but  zvatch  and  be 
fiber.  And  efpecially  if  our  natural  Temper  be  fanguine  and 
fprightly,  and  incline  to  aiTume  vain  Air-s,  there  is  more  need 
of  conftant  Watchfulnefs  over  the  Heart  and  Life,  and  a  Bridle 
upon  the  Tongue,  left  we  fhould  fpeak  Indecencies,  and  be 
guilty  of  Folly  and  Madnefs. 

[  Here  this  Sermon  may  be  divided.  ] 

The  lafi  thing  I  defign'd,  was  to  propofe  fome  Dire5lions  in 
order  to  cure  the  Levity  of  the  Mind,  and  to  maintain  fuch  a 
decent  Gravity  in  the  Courfe  of  our  Life  as  becomes  the  GojpeU 

Direct.  I.  Let  us  meditate  often  on  the  moft  fublime  and  the 
moft  awful  Parts  of  Chrifliqnity  -,  and  thro'  the  Affifiance  of  the 
Spirit  of  God,  thefe  will  be  effectual  Guards  againfl  this  Var/ity 
of  Temper. 

^  The  fublime  Truths  of  Chrijlianity  demand  our  frequent  Re- 
view. Let  us  often  rife  high  in  our  Thoughts,  and  Jet  our 
Faith  Jook  far  backwards  to  the  eternal  Ages  before  this  World 

wa-r. 


'^^^  Chrtftian  Morality,  viz.  Vol.  II. 

was.  Let  us  contemplate  the  Love  of  God  the  Father,  in  con- 
triving our  Salvation,  before  he  ftrctch'd  abroad  thefe  Heavens, 
or  laid  the  Foundations  of  this  Earth.  Let  us  think  of  the 
Condefcenfion  of  his  Mercy,  when  he  chofe  fallen  perifhing 
Sinners  to  be  the  Objedls  of  his  cverlalling  Love.  Let  us  dwell 
upon  his  Compafllon  to  Man,  when  he  appointed  his  own  Son 
to  take  Flefli  upon  him,  and  to  become  our  Mediator  and  Sa- 
crifice. Let  us  furvey  with  holy  Wonder  the  various  Glories 
of  the  Son  of  God,  hy  whom  and  for  whom  all  things  were  made^ 
who  upholds  all  things  hy  the  Word  of  his  Power ^  and  who  is  the 
exprefs  Image  of  his  Father.  Let  us  behold  him  confenting  to 
hide  all  thefe  Honours  behind  a  Veil  of  Flefli  and  Blood,  walk- 
ing the  Streets  of  Jerufalem^  and  travelling  on  Foot  thro'  the 
Villages  of  Ifrad.,  attended  with  a  few  poor  defpicable  Men,  or 
furrounded  with  the  Reproaches  of  the  blafpheming  Jews.  Let 
us  look  upon  this  illuftrious  Perfon,  who  was  adored  by  An- 
gels, yet  unknown  and  unglorified  among  the  Sons  of  Men,  and 
humbled  even  to  Death  and  the  Grave  •,  then  gaze  on  him  rif- 
ing  again  from  the  Dead,  and  declared  to  be  the  Son  of  God  with 
Power^  exalted  at  the  Right  Hand  of  the  Majefly  on  high^  and 
ruling  all  the  Millions  of  Inhabitants  of  the  vifible  and  invifible 
Worlds.  Surely  if  our  Souls  were  inur'd  to  the  Meditation 
of  fuch  fublimie  Wonders  as  thefe,  we  lliould  not  eafily  immerfe 
our  felves  in  Trifles  and  Fooleries. 

Again,  Let  us  meditate  on  the  m,ore  aivful  Bo^rines.,  the 
more  folemn  and  dreadful  Truths  of  our  Religion.,  and  thefe  will 
be  an  effedlual  Reftraint  to  a  vain  Temper  of  Mind.  Let  us 
think  on  the  Juflice  of  God  manifefled  in  the  Deftruftion  of 
Sinners  in  all  Ages,  when  it  appear'd  in  a  prodigious  Flood  of 
Water,  and  with  a  Deluge  of  Ruin  teftified  againft  the  Vv'ick- 
ednefs  of  the  old  Vv^orld  -,  and  when  it  came  down  in  flaming 
Fire  upon  Scdom  and  upon  the  Cities  of  the  Plain.  Let  us  me- 
ditate on  the  JVrath  of  God,  that  has  been  revealed  in  numerous 
Infbances  againfl  all  the  Ungodlinefs  and  Unrighteoufnefs  of  Men, 
I  <et  us  contemplate  that  divine  and  fever e  Juflice,  that  appeared 
in  the  Suff^^rings  and  Death  of  God's  own  Son,  when  //  pleafed 
the  Father  to  bruife  him,  and  to  make  his  Soul  anOffcring  for  Sin, 
Let  us  think  of  his  Agonies  in  the  Garden,  and  on  the  Crofs, 
when  he  bore  the  Weight  of  our  Iniquities,  and  flood  in  the 
Place  of  Sinners.  Let  us  fend  our  Thoughts  down  to  the  Re- 
gions of  Death  and  Hell,  ctnd  behold  the  fallen  Angels  bound  in 
Chains  of  Darknefs,  and  groaning  under  prefent  Torments,  yet 

waiting 


i 


Serm.  XXIII.  Gravity,  Decency,  &:c.  373 

waiting  for  the  Day  of  greater  Vcn[.Teancc.  Let  us  think  with 
ourfclvcs  what  Millions  of  our  Fellow-Sinners,  the  Sons  and 
Daughters  of  Adam,  lie  there  banifliM  from  the  Prcfence  of  the 
Lorci^  and  tormented  with  Fire  in  their  Confcienccs  without  Re- 
medy, and  without  Hope,  and  fay,  IVljy  are  not  we  there  too  ? 

Let  us  often  look  forward  to  the  awful  Moment  cf  cur  Death, 
end  the  Time  of  our  Departure  from  all  the  flattering  Scenes  of 
this  prcfent  World.  This  will  put  a  damp  upon  the  vaincfl 
Mind,  and  hang  with  a  painful  Weight  upon  the  Sons  of  Mirth 
and  Levity.  This  will  .be  a  Means  to  reftrain  us  from  that 
fooliOi  and  trifling  Behaviour,  which  othcrwife  our  Tempers 
might  incline  us  to  :  And  let  us  remember  the  folemn  Hmir 
when  we  mujl  jland  before  the  Tribunal  of  our  Lord  Jefus  Chrid, 
divefted  of  all  thcfe  gaudy  Shev/s  of  Life,  in  which  v/e  are  now 
ready  to  pride  ourfelvcs,  and  there  we  mud  receive  a  Sentence 
without  Repeal,  which  Ihall  fend  us  to  Heaven  or  to  Flell  at 
once,  and  fix  our  everlafting  State.  Thefc  are  Terrors  or  Glories 
too  folemn  to  be  trifled  with  i  thefc  are  Thoughts  that  will  hold 
our  Souls  awake  and  ferious  •,  this  will  preferve  that  Gravity  of 
Mind  which  becomes  a  Chriftian,  and  keep  us  in  a  prepared 
Temper  to  fulfil  prefent  Duty,  and  to  wait  the  final  Event  of 
all  Things. 

Direct.  II.  If  we  would  maintain  that  venerable  Decency 
in  our  Frame  of  Spirit,  and  in  our  Deportment,  v/hich  becomes 
the  Gofpel,  let  us  fet  ourfelves  about  forne  ufeftil  Employment  for 
the  Service  of  God,  or  our  Fellow-Creatures^  or  for  our  own  befi 
Improvement.  If  Satan  find  the  Mind  empty  of  Thought,  and 
the  Hands  void  of  all  Bufinefs,  he  will  be  ready  to  fill  them 
with  Temptations  to  Iniquity  and  Mifchief :  And  the  Triflers 
of  this  World  will  be  ready  to  feize  upon  fuch  a  Perfon  as  a 
fit  Partner  for  their  Impertinences,  and  allure  himi  into  Follies 
beneath  the  Dignity  of  human  Nature,  and  the  Charader  of 
a  Chriftian. 

I  have  often  pitied  fome  of  the  Difcendants  of  honourable 
and  wealthy  Families  of  both  Sexes,  the  Unhappinefs  of  whofe 
Education  has  given  them  nothing  to  do,  nor  taught  them  to 
employ  their  Hands  or  their  Minds  :  Therefore  they  fpend 
their  Hours  in  fauntering,  not  knowing  whither  to  go,  and 
are  at  a  lofs  what  to  do  with  themfelves  to  wear  their  Life 
away.  Upon  this  account  they  give  themfelves  up  fometimes 
to  the  mean  and  fcandalous  Pleafures  of  the  loweft  of  the  Peo- 
ple, and  fpend  their  Hours  in  Chattering  and  vulgar  Merriment. 

Thev 


374  €bnjlian  Morality,  viz.  Vol.  II. 

They  make  the  Bufinefs  of  their  Drefs  the  Study  and  Labour 
of  half  the  Day,  and  fpend  another  part  of  it  in  trifling  Dif- 
courfe  and  Laughter,  and  in  fcattering  Jefts  and  Scandal  upon 
their  Neighbours  or  Acquaintance.  All  thefe  Pieces  of  Folly 
and  Immorahty  would  be  redified,  if  they  would  but  find  out 
for  themfelves  fome  daily  and  proper  Bufinefs  to  be  employed 
in.  King  Solomon,  at  his  leifure  Hours,  ftudied  natural  and 
moral  Philofophy,  he  difcourfed  of  the  Nature  of  Vegetables, 
from  the  Cedar  to  the  Hyjfop^  and  of  Beajls^  Birds,  and  Fifhes  -,  be- 
fides  \\\s  Proverbs  and  Rules  of  Prudence  for  the  Government 
of  human  Life,  i  Kings  iv.  32,^^.  St.  Paul,  when  he  was  not 
employed  in  his  facred  Work,  yet  he  would  not  be  idle  -,  and 
having  no  need  to  lludy  for  his  Sermons,  which  he  had  by  In- 
fpiration,  therefore  he  wrought  with  his  Hands  at  Tentmaking^ 
and  maintained  himfelf  by  it  :  Not,  fays  he,  becaufe  we  have 
not  Power  to  cat  your  Bread  while  we  teach  you  the  Gofpel  ; 
hut  to  make  our f elves  an  Example  to  you.  See  Auls  xviii.  3.  and 
2  neff.  iii.  8,  9.  And  good  Boreas,  when  fhe  had  no  Bufinefs 
of  her  Q^^x\,made  Coats  andGarments  for  the  Poor,  A^s ix.  3 6, 39. 
Such  honourable  Examples  as  thefe  deferve  our  Imitation. 

Direct.  III.  Let  us  keep  a  JiriBlVatch  over  our  felves  when 
^ive  indulge  Mirth,  and  fet  a  double  Guard  upon  the  Seafons  of 
Recreation  and  Diver tifement. 

The  Rules  of  Religion  do  not  fo  reftrain  us  from  the  com- 
mon Entertainments  of  Life,  as  to  render  us  melancholy  Crea- 
tures and  unfit  for  Company.  There  is  no  need  to  become  mere 
Mopes  or  Hermits,  in  order  to  be  Chrijlians.  The  Gofpel  does 
not  deprive  us  of  fuch  Joys  as  belong  to  our  Natures,  but  it 
refines  and  heightens  our  Delights.  It  draws  our  Souls  farther 
away  from  mean  and  brutal  Pleafures,  and  raifes  them  to  manly 
Satisfactions,  to  Entertainments  worthy  of  a  rational  Nature, 
worthy  of  a  Creature  that  is  made  in  the  Image  of  God.  The 
innocent  Entertainments  of  Life  are  not  utterly  forbidden  to 
Chriftians,  but  are  regulated  by  the  Gofpel. 

When  we  have  confider'd,  and  found  them  to  be  lawful^ 
then  they  are  to  be  regulated   thefe  two  ways. 

1.  All  our  Recreations  and  Divertifements  mAift  have  fome 
valuable  End  proposed. 

2.  We  muft  diftinguifh  the  proper  Time  and  Seafon  of 
chem,  and  confine  our  Diverfions  to  that  Seafon. 

I ,  l^hey  mujl  always  have  fome  valuable  End  proposed.  The 
chief  and  molt  ufcful  Defiofn  of  them  is  to  make  us  more  chear- 

ful 


Serm.  XXIII.  Gravity,  Decency,  Sec.  275 

ful  and  fitter  for  fome  Hours  or  Days  of  Service  ajterwards. 
Recreation  mud  not  be  our  'Trade  or  Btifmefs,  but  mccrly  iis'd 
as  a  Means  to  prepare  us  for  the  valuable  BufmcfTcs  of  Life. 

The  Scripture  indeed  tells  us,  that  of  every  idle  IFord  that 
Men  jhall  fpeak,  there  fhall  he  an  Account  given  in  the  Day  of 
Judgment,  Matt.  xii.  36.  And  much  more-of  idle  Hours  and 
ASlions.  But  this  doth  not  utterly  exclude  all  manner  of  Re- 
creations, or  all  IFords  of  Pleafantry,  which  may  be  innocently 
and  properly  ufed  upon  fome  Occafions  ;  but  whatfoever 
\Vords,  whatfoever  Converfation,  whatfoever  fort  of  pleafura- 
ble  Entertainments,  we  indulge  our  felves  in,  which  have  no 
valuable  End,  no  ufeful  Defign  in  them  :  Thefe  will  bear  but 
an  ill  Afpedl  before  the  Judgment-Seat  of  Chriji.  We  fhall 
not  be  able  to  give  a  tolerable  Account  of  fuch  idle  Words  or 
Hours  at  that  Day  :  and  'tis  the  Judge  himfelf  who  tells  us 
fo,  and  adds  his  Amen  to  it. 

'Tis  proper  more  efpccially  for  Perfons  that  are  of  a  melan- 
choly Temper,  or  that  have  perhaps  been  overwhehn  d  with  fome 
bodily  Difeafes,  or  overloaded  with  fome  forrows,  or  Cares^  or 
Buftneffes  of  Life  to  give  themfelves  a  little  Loofe  or  Diverfion 
now  and  then  in  delightful  Converfation,  or  other  Recreations 
and  Exercifes.  Thefe  may  be  as  ufeful  as  a  Glafs  of  Wine  to 
refrefh  Nature,  to  make  the  Heart  glad,  and  the  Spirits  light- 
fome  ;  for  they  tend  to  fit  this  animal  Body  of  ours  for  better 
Service  to  the  Soul  in  future  Duties  that  God  calls  us  to  ;  And 
fo  long  as  we  confine  our  Recreations  to  this  Defign,  and  keep 
this  End  in  view,  our  Words  of  Pleafantry  in  private  Conver- 
fation, and  even  our  Recreations  and  Diverfions  that  are  more 
publick,  may  be  agreeable  to  the  Mind  and  Will  of  God  ;  for 
^tis  his  Will,  that  our  whole  Nature,  Flefh  and  Spirit,  (hould  be 
kept  in  the  fitted  Frame  for  Duty.  And  fome  Natures  are  fb. 
conftituted,  that  they  will  hardly  be  kept  in  a  Temper  fit  for 
Duty,  without  fome  Divertifements  and  Recreations.  Where 
this  therefore  is  the  End,  thefe  Pradlices  can't  be  called  idle,  that 
is,  impertinent^  and  to  no  Purpofe,  But  where  no  reafonable 
Defign  is  propofed.  Sports  and  Merriments  are  hardly  to  be 
defended,  for  all  rational  Creatures  ought  to  ad  with  a  View 
to  fome  valuable  End. 

2.  Another  Regulation  which  ought  to  be  given  to  all  our 
Diverfions,  is  this  •,  We  fJjould  narrowly  watch.,  lefl  the  Time  of 
cur  Recreations  intrude  upon  the  Hours  andSeafons  of  Bufinejs  or 
ef  Religion,    There  is  a  Time  to  laugh,  the  Wife  Man  telJs  us, 

as 


37^  Chrijlian  Morality,  viz.  Vol.  IL 

as  .well  as  a  Time  to  labour  or  to  pray  •,  but  Laughter  mufl  be 
confin'd  to  it$  proper  Place  and  proper  Time,  and  not  intrench 
upon  the  Seafon  where  Affairs  of  bigger  Importance,  and  Mat- 
ters of  grave  and  ferious  Confequence  fhould  be  tranfadted. 

Confcience  has  fomething  to  do  in  Matters  of  Recreation  as 
well  as  in  our  religious  or  civil  Affairs  :  And  as  it  can  never  be 
lawful  to  rob  God  or  our  Families  of  any  of  the  Time  that 
fiiould  be  devoted  to  their  Service,  on  purpofe  to  lay  it  out  in 
Diverfion,  fo  neither  is  it  by  any  means  proper  to  let  the  Seafons 
of  Diverfion  ccrne  too  near  the  Seafons  of  JVorlhip.  When  a 
Loofe  is  given  to  all  the  natural  Powers  in  Mirth  and  Pleafure, 
they  are  not  fo  eafily  recollefled  all  at  once  for  the  facred  Ser- 
vice of  Religion.  Nor  fhould  we  run  hailily  away  from  the 
Duties  of  Worfhip,  and  plunge  our  felves  into  the  midft  even 
of  innocent  Meniment  -,  for  this  would  look  as  though  we  were 
w-eary  of  Devorion,  and  longed  to  be  at  play.  A  wife  Chrif- 
tian  will  divide  his  Times  aright,  and  make  all  the  Parts  of  his 
Condutl  to  fucceed  one  another  in  a  decent  Order. 

Befides,  the  Hours  of  Recreation  fjjould  not  be  multiplied  hy 
thcfe  Pcrfons  "juho  have  leafl  Need  of  ther/i  \  fuch  are  Perfons  of  a 
chearful  and  healthy  Conftitution  :  And  they  will  be  ufed  more 
fparingly  by  Chriilians  of  maturer  Age,  and  longer  Standing 
in  Religion. 

As  a  Child  grows  up  toward  Man,  he  leaves  off  the  Im- 
pertinences of  Infancy,  and  theSports  and  Trifles  of  Childhood; 
and  as  a  Man  grows  up  more  and  more  toward  a  perfect  Chrif- 
tian,  his  Methods  of  Pleafure  will  be  changed  from  light  and 
gay.  to  that  which  \%  grave  and  folid. 

To  conclude  this  Subject,  I  would  mention  only  one  pow- 
erful Motive  to  preferve  Chriftian  Gravity^  and  that  is,  that 
hereby  the  Temper  of  your  Spirit  will  be  better  prepared  for  every 
religious  Duly,  whether  it  be  Prayer  or  Praife,  and  better  fitted 
to  meet  every  Providence,  whether  it  be  prolperous  or  afflictive  : 
Whereas  thofe  who  perpetually  indulge  a  merry  Temper  of 
Mind,  when  a  profperous  Providence  attends  them,  they  are  temp- 
ted to  exceffive  Vanity  and  carnal  Joy  -,  their  Hearts  are  not 
filled  withThankfulnefs  to  that  God  from  whom  their  Mercies 
come,  being  too  thoughtlefs  and  regardlefs  of  the  original  Do- 
nor. On  the  other  hand,  when  AffMion  frnites  them,  they  arc 
in  danger  of  defpifing  the  Stroke  of  the  Rod,  nor  does  the 
Corredlion  of  their  heavenly  Father  make  fo  deep  and  ufeful 

an  Impreffion  upon  their  Spirits  as  it  ought  to  do. 

^  When 


Serm.  XXIV.  Justice,    &c.  t.-^j 

When  in  the  Coiirfe  of  our  Lives  we  maintain  fucli  a  ^rave 
and  composed  Frame  as  becomes  a  ChriiVian,  we  lind  our  1  Icaits 
more  ready  for  all  the  Duties  of  Worfliip.  \Vc  are  prepared 
to  receive  evil  Tidings  as  \vell  as  good,  and  to  attend  on  the 
Will  of  God  in  all  his  Outgoings  of  Providence  ;  We  are 
ready  to  receive  Meflages  of  Sorrow,  or  the  Summons  of  Death, 
for  we  are  dill  converfing  with  God  \  we  keep  the  invifible 
World  in  the  Eye  of  our  Faith  :  And  our  Spirits  arc  ready 
prepared  to  depart  from  the  Flefh,  and  to  meet  our  God  and 
our  Saviour  in  the  unknown  Regions  of  Light  and  Immortality. 

SERMON    XXIV. 

Cliriftian  Morality^  viz.  Juftice,  M'c. 


Philip,  iv.  8. 
JVhatfoevcr  nings  are  true,  vjhatfoever  Thmgs  are  honeft,  or 
grave,  whatfoever  Things  are  jitft think  on  thefe  things. 

IN  many  Parts  of  the  facred  Writings,  there  appears  a  very 
clofe  Connexion  of  the  Subjeds  which  are  handled  -,  a  na- 

turalOrder  is  obferv'd  and  a  beautifulTranfition  made  from 
one  to  the  other :  But  this  is  not  to  be  expedted  in  every  Text, 
nor  is  it  at  all  necefiary  tliat  it  Hiould  be  fo.  When  St.  Paul 
enumerates  feveral  Virtues  or  Vices,  he  fometimes  heaps  them 
together,  and  doth  not  defign  any  Regularity  or  natural  Order 
in  placing  them.  Our  Commentators  therefore  in  luch  Cafes, 
when  they  are  once  refolved  to  find  thefe  Beauties  andConnexi- 
ons  where  the  holy  Writer  did  not  intend  them,  they  often- 
times toiture  and  ilrain  both  their  own  Invention,  and  the  Words 
of  Scripture.  Thus,  I  fear,  I  fhoud  do,  if  I  would  attempt 
to  give  a  Reafon  why  the  Apoftle  in  this  ColleBion  of  Virtues^ 
named  Gravity  or  Decency  before  Juftice,  which  is  of  fo  much 
greater  Importance  in  the  Chriflian  Life. 

I  take  them  therefore  in  the  Order  in  which  they  lie  ;  and 
having  treated  of  Truth  and  Gravity,  I  proceed  now  to  confider 
the  third  Piece  of  Morahty  which  he  mentions  that  is,  Juftice, 

B  b  Whatsoever 


378  Chrijlian  Morality,  viz.  Vol.  II. 

IVhatfoever  things  ere  jujl,  think  on  thefe  things  •,  let  thefe  be 
the  Objecls  of  your  Meditation  and  of  your  Praflice. 

And  here,  if  I  Ihould  entertain  you  in  two  Difcourfes  with 
this  fingle  Subje6l  of  Jujlice^  I  hope  I  fhall  not  exceed  the  Li- 
mits of  your  Patience  ?  For  'tis  what  the  Apoftie  frequently' 
infills  upon  as  a  Glory  to  Chriftianity,  that  thofe  that  profefs  it 
bj  jiijl  or  righteous.  You  who  have  fixed  your  Hope  on  the 
Grace  of  God,  and  have  a  Defign  to  honour  the  Gofpel^  to  you 
I  would  recommend  this  great  Duty  of  the  Law^  and  that 
in  this  Method  : 

I.  I  Hiall  endeavour  to  fhew  what  is  the  general  Nature  of 
this  Jujlice.,  and  lay  down  the  univerfal  Rule  of  it. 

II.  Difcover  in  various  fpecial  InJIances  what  thofe  things  are 
v/hich  are  jujl^  or  wherein  our  Jufiice^  or  Righteoufnefs 
m.uft  appear. 

III.  I  ihall  give  feme  Proof  of  this  great  Duty  of  Juflice 
or  Righteoufnefs  by  the  Light  of  Nature^  and  according 
to  the  Law  of  Reafon. 

IV.  Shew  what  forcible  Influence  the  Gofpel  of  Chrifl  has  to 
recommend  Juflice  to  your  Meditation  and  Pradlice. 

V.  Propofe  a  few  Dire5lions  how  to  guard  your  felves  againfl 
temptations  to  Injufiice^  or  rather  point  out  fome  of  the 
chief  Springs  of  Injufiice^  that  you  may  avoid  them. 

And  while  I  proceed  in  this  Work,  you  will  rejoice  inwardly 
if  you  find  your  own  Confciences  fincerely  anfwering  to  the 
Characlers  of  this  Virtue  in  any  good  meafure  :  And  if  there 
be  any  thatfliall  findhimfelf  a  guilty  Sinner,  and  very  deficient 
in  this  Practice,  let  him  be  reproved,  afhamed,  and  amend. 

Firft  then,  Let  us  confider  the  Nature  of  this  Juflice^  and  what 
is  the  7}ioJl  univerfal  Rule  of  it. 

In  general,  jufltce  confifts  in  giving  to  every  one  their  Due. 
According  to  the  Stations  in  which  God  has  placed  us,  and  ac- 
cording to  the  feveral  Relations  in  which  Providence  has  join'd 
us  to  our  Fellow- Creatures,  every  Perfon  we  converfe  with  hath 
0  fomeihing  due  to  him  •,  and  this  we  are  bound  to  pay  as  Men^ 
and  much  more  as  Chriflians,  \ 

But  fince  Cafes  and  CircumlVances  are  infinite,  and  'tis  im- 
pofTible  for  any  Bor>k  to  contain,  or  any  Man  to  receive  and  re- 
member {o  many  ftj-cial  Rules  for  Juftice,  as  there  may  be  oc- 
,:dirring  Circumflances  in  the  World,  which  require  the  Pradice 


Serm.  XXIV.  Justice,  &:c.  ^79 

of  it  i  our  Lord  Jefus  Chrift  has  therefore  given  m  one  Jhort 
Rule  whereby  to  jucige  what  is  due  to  every  Man,  and  fitted 
it  to  every  Pcirpofe,  Mat.  vii.  1 2 .  All  things  whatjoevcr  ye  ivoulA 
that  Men  Jhould  do  unto  you^  do  ye  even  fo  to  them.,  for  this  is 
the  Law  and  the  Prophets. 

I  confcfs  there  may  happen  in  human  Affairs  fome  Cafes  of 
fuch  exceeding  Intricacy  and  Difficulty,  that  very  few  Pcrfons 
have  Skill  enough  to  determine  precifely  vohat  is  due.,  or  what 
would  beJlrioJly  jufi  and  righteous :  Nor  will  this  Rule  infallibly 
lead  us  into  the  perfefl  Knowledge  of  it  ;  but  even  in  fuch 
Cafes,  a  fincere  honed  Man  confulting  his  own  Confcience, 
and  afking,  JFhat  he  thought  reafonable  that  his  Neighbour., 
in  the  like  Cafe^  Jhould  do  to  /??/;;;,  would  fcldom  wander  far  from 
Urifb  Juftice ;  and  by  pradifing  agreeably  to  this  general 
Law,  he  would  approve  his  Condufl  both  in  the  Sight  of  God 
and   Men. 

Thus  our  blefTed  Saviour  has  fet  up  a  Court  of  Equity  in 
the  Bread  of  every  Man.  This  Rule  is  eafy  to  be  underdood, 
and  ready  to  be  apply'd  upon  every  Occafion.  The  meaneft 
of  them  may  learn  and  pra(fl:ife  it,  and  the  highed  are  bound 
to  obey  it.  This  is  that  divine  and  comprehenfive  Rule  of 
Judice  or  Righteoufnefs,  by  which  you  mud  regulate  all  your 
A(flions,  and  give  every  one  their  Due :  Bo  to  others.,  as  you^d 
have  them  do  to  you  :  Not  as  an  unreafonable  Self-love  would 
widi  to  receive  from  others,  but  as  your  own  Confcience  would 
think  it  reafonable  others  fhoiild  do  to  you,  as  I  have  explained 
it  at  large  in  a  Sermon  on  that  Text*. 

The  fecond  Thing  propos'd  was  to  difcover  in  various  In- 
flances  what  thofe  Things  are  which  are  jufi.,  or  wherein  ouir 
Righteoufnefs  mufl  appear. 

Here  it  is  neceffary  to  didinguifh  Jufiice  into  that  which  be- 

M     longs  to  Magiftrates.,  and  that  which  belongs  to  private  Perfons. 

[I     ^    That  which  belongs  loMagiftrates  is  called  diflributivejuftice^ 

becaufe  it  divides  and  didhbures  fuch  Rewards  and  Punifhments 

as  are  due  to  every  one.,  according  to  the  Merit  or  Demerit  of 

the  Perfoh  ^    and  this  is  done  either  by  the  Law  and  Light  of 

Nature,  or  by  the  Lavi's  of  the  Land  in  which  we  dv/ell.     Now 

in  this  fort  of  Juftice^  the  general  Rule  of  our  Saviour,  of  which 

we  have  been  fpeaking,  is  of  excellent  and  condant  Ufe.     Let 

a  Prince  or  a  Magiftrate  place  himfelf  in  the  Rocm  of  a  Sulje^ 

or  Inferior,  and  afk  what  is  equitable  and  jud  that  his  Governor 

fhould  pradlife  toward  him,  and  let  that  be  the  Meafure  of  his 

*  See  Serm.  33.  B  b   2  OWn 


380  Chriftian  Morality,  viz.  Vol.  II. 

own  Conduft  toward  his  Subjedls  or  Inferiors:  Let  him  exercife 
his  Authority  according  to  this  facred  Rule  of  Righteoufnefs. 
But  in  our  feparate  Aflemblies  we  have  very  little  need  to 
fpeak  of  the  Duty  of  Magistrates^  or  of  dijtrihutive  Juftice^ 
Tince  there  are  very  few  of  that  Rank  and  Order  of  Men  among 
our  Hearers.  We  have  reafon  to  give  hearty  Thanks  to  our 
prefent  Governors,  who  diftribute  fo  much  Juflice  to  us,  as  to 
give  us  the  Liberty  of  worfhipping  God  in  a  manner  that 
differs  from  theirs. 

I  apply  my  felf  therefore  im.mediately  to  confiderthat  Juf- 
//r^  which  belongs  chiefly  to  private  P erf 07is^2ind  which  is  their 
Duty  to  pra6life.  This  is  called  commutative  Juftice.  This  is 
that  Equity  of  Dealing,  that  mutual  Exchange  of  Benefits,  and 
rendering  to  every  one  their  Bue^  which  is  necefiary  between  Man 
and  Man,  in  order  to  the  common  Welfare  of  each  other.  This 
is  that  Juftice  that  is  due  from  every  Perfon  toward  his  Neigh- 
bour, whether  he  be  fuperior,  inferior,  or  equal  :  And  I  think 
the  following  Inftances  which  I  fliall  mennon,will  comprehend 
moftof  the  Cafes  wherein  the  Pracl:ice  of  Juftice  is  requir'd. 

I.  'Tis  juft  that  wc  honour^  reverence  and  refpe5l  thofe  who 
^re  our  Superiors  in  any  kind^  whether  Parents^  Mafters^  Magi- 
ftrates^  Minifters^  or  Treacher s^  or  whatfoever  other  CharaEler  of 
Superiority  there  he  in  the  natural^  the  civile  or  tl:^  religious  Life  5 
otherwife  we  do  not  pay  them  their  Due. 

Honour  and  Obedience  are  due  to  Parents.  'Tis  the  firft 
Cortimand  of  the  fecond  Table,  Honour  thy  Father  and  thy  Mo- 
ther^ that  thy  Bays  may  be  long  in  the  Land.  Children  obey  your 
Parents.,  for  this  is  right  in  the  Lord.  Manifeft  your  affedionate 
Duty  toward  them.  Pay  all  due  Submiffion  to  their  Comr 
mands,  and  all  honourable  Regard  to  their  Advice. 

Honour  the  King  as  fupreme^  and  other  Minifters  of  Juflice 
as  fubordinate  to  him,  and  fubmit  to  them  in  all  the  juft  Execu- 
tions of  their  Authority:  This  is  due  from  Subjeds  to  Princes. 
Servants,  be  obedient  to  them  that  are  your  Maftcrs,  according 
to  the  Fleflo,  in  finglenefs  of  Heart  as  unto  Chrift,  with  Good-wiU^ 
doing  Service  as  to  the  Lord,  and  not  to  Men.  Your  faithful, 
diligent  and  chearful  Service  is  their  Due. 

Let  thofe  that  labour  in  the  Word  and  Bo5frine  be  counted 
worthy  of  double  Honour,  i.  e.  of  Refpe(5l  and  Maintenance  :  It 
is  due  to  them  in  theChurch  where  they  are  fet  as  Elders,  if  they 
rule  'well.  I  mention  thefe  Hints  but  very  briefly,  and  for  the 
moft  Partj  in  the  Language  of  Scripture,  as  Ii^ftances  wherein 

theie 


Serm.  XX1\'.  Justice,  i^i^c.  381 

thefe  Chara6tcrs  of  Stipcriority  demand  Honour  and  Duty 
from  Inferiors. 

1  grant  there  may  be  other  Obligatioin  to  refpcQ  and  ho- 
nour our  Superiors  in  fome  of  thefe  Cafes,  befides  the  mere 
La'v:  of  Jujlkc  :  but  this  Law  of  couwiutative  Jujlice  that  I 
am  now  treating  of,  obHges  us  to  it.  The  Light  of  Nature 
and  Scripture  both  fuppofc  and  oblige  Parents  to  take  care 
of  their  Children^  to  advife  and  inflrudl,  nourifli  and  provide 
for  them  ,*  therefore  Obedience  and  Honour  becomes  their 
Due.  The  Command  of  SubmilTion  given  to  Subje^s,  fup- 
pofes  and  obliges  Princes  and  Rulers  to  protedl  and  defend 
them  from  all  Injury.  The  Precept  of  chearful  and  willing 
Obedience  given  to  Servants^  fuppofes  and  obliges  Majlers 
to  do  the  fame  Things  unto  them  ;  that  is,  to  treat  them  with 
Goodwill,  and  chearfully  give  them  their  Food  and  Cloath- 
ing,  or  their  Wages  and  Hire,  Eph.  vi.  9.  Nature  and  Scrip- 
ture luppofe  Mimfters  and  Teachers  to  be  capable  and  willing 
to  give  good  Advice,  Counfel,  and  Inftruttion  to  thofe  who 
are  ysunger^  or  who  accept  of  their  Teaching  ,*  therefore  let 
Refpedl  and  Honour  be  paid  where  it  is  due. 

"Lis  the  Foundation  and  Rule  of  commutative  Jufiice  in 
all  thefe  Indances,  that  whilffc  Inferiors  are  obliged  to  pay 
due  Regards  to  thofe  that  are  above  them,  the  Superiors  are 
equally  obliged  to  confer  thofe  Benefits  on  Perfons  of  a  lower 
Charadter,  which  the  Law  of  God,  and  the  Light  of  Nature 
require  ;  but  fome  of  the  Cafes  I  have  mention'd,  will  fall 
in  naturally  under  the  following  Particulars. 

IL  Another  Inflance  of  commutative  Jufiice^  is  the  parti- 
cular Kindnefs  that  is  due  to  near  Relations.  This  is  a  very 
beautiful  and  a  pleafant  Part  of  Life,  where  it  is  well  ma- 
naged, this  affedlionate  and  delightful  Exchange  of  good 
Turns  one  for  another. 

Now  that  it  is  due  to  near  Relatives,  according  to  the  Ap- 
pointment of  God,  will  be  made  evident  in  this  manner. 

God,  the  great  Creator  of  all  Things,  could  have  produc- 
ed all  Men  immediately  by  his  own  Power,  and  have  made 
them  arife  up  infeveral  Succeffions  of  Time,  without  fuch  a 
Propagation  or  Dependance  one  upon  another,  if  he  had 
pleafed  ,•  and  then  there  would  have  been  none  of  thefe 
tender  and  engaging  Relations  of  P'ather^  Son,  and  Brother. 
But  the  wife  Creator  hath  ordain'd  otherwife  ;  he  hath  ap- 
pomtedfuch  Methods  for  the  Building  of  Families,  and  con* 
tinuing  Mankind  vx  the  World,  as  binds  every  Soul  of  us 


382  Cbrijlian  Morality,  viz.  Vol.  II. 

by  the  Ties  of  Nariire  to  one  another,  A61s  xvii.  26.  Of  one 
Blood  hath  God  made  all  the  Nations  of  the  Earth.  And  thofe 
that  are  nearer,  a-kin  to  one  another,  efpeciaJly  in  the  fame 
Family,  as  Brethren  and  Sifters,  ought  to  look  upon  themftflves 
under  more  peculiar  and  mutual  Obligations  to  do  Kind- 
nefTes  to  each  other  in  the  firfl  Place,  according  to  their 
Capacity.  The  Obligation  lies  on  each  Party y  becaufe  it  lies  upon 
il)e  other.  My  Brother  is  bound  to  love  and  help  me,  there- 
fore it's  my  Duty  to  help  and  love  my  Brother  :  For  ^Br(h 
ther  is  born  for  Adverfity^  Prov.  xvii.  17.  "I^is  the  fovereigrl 
Will  of  Heaven,  that  thei*e  fliould  be  fuch  near  Relations, 
who  fhould  be- bound  by  the  Law  of  Creation  and  Duty  to 
proteft,  to.  fupport  and  alTifl:  one  another  in  a  Time  of  Ad- 
versity :  This  is  the'^Defign  of  God  the  Creator,  in  the 
Courfeof  his  Providence,  in  his  Subdivifion  and  Propagation 
of  all  the  Families  of  the  Earth. 

And  as  it  is  a  Piece  of  Juftice  to  confer  this  mutual  Help 
which  is  due  to  near  Relations,  fo  there  is  fomething  of  ^w/- 
iice  too  in  ourdiftinguifliing  A6ls  of  Kindnefs  and  Afliftance 
according  to  difference  of  Necefjity,  and  according  to  dif- 
ference of  Merit.  I  cannot  believe  I  am  bound  to  love  or 
ferve  every  Brother,  or  every  Sifter,  with  equal  Degree  of 
Affe6lion  and  Kindnefs,  whatfoever  their  Charafter  be,  whe- 
ther virtuous  or  vicious  :  Nor  to  beflow  equal  Benefits  up- 
on them,  where  there  is  not  equal  NeeefTity  ,*  this  can  ne- 
ver be  of  a  divine  Appointment.  And  though  there  is  fome 
Duty,  fome  Kindnefs,  fome  AfTiftance  always  due  to  thofe 
that  are  our  near  Relatives,  yet  this  very  Rule  of  Juftice  o- 
bliges  us  to  give  more  Refpedl  or  Love  to  thofe  that  are  in^ 
themfelves  more  honourable  and  worthy,  and  thofe  who 
merit  more  at  our  Hands,  may  reafonably  expe6l  it.  This 
will  further  appear  from  the  next  Particular. 

III.  Another  Indance  of  Juflice  is.  Love  to  thofe  that  love 
us,  and  Gratitude  to  thofe  that  have  done  us  good,  Thofe  that 
have  been  ferviceable  to  us  in  the  Concerns  of  our  Souls, 
or  our  Bodies,  demand  Kindnefs  from  us,  and  Returns  of 
Service,  according  to  their  Benefits,  and  our  Capacity. 

Let  us  firfl  cake  notice  of  the  Gratitude  that  is  due  for  fpi- 
ritual  Benefits.  The  Chriftian  Galatians,  who  were  converted 
from  Idolacry  and  Heathenifm,  and  reconciled  to  God  by  the 
Preaching  of  St.  Paul,  had  fuch  a  powerful  and  penetrating 
Senfe  of  their  Obligations  to  him,  that  if  it  were  poffible^ 
faith  the  Apoftle,.  libm  you  records  y^  wa»W  havepluaM  out 

your 


Scrm.  XXIV.  Ji^sTiCE,  &c.  583 

'\our  oivn  Eyes,  and  given  thevi  to  vie^  Gal.  iv.  15.  And  when 
the  lame  Apoftle  writes  to  Philemon,  who  was  converted  to 
the  Faith  by  his  Minillry,  he  gently  infinuates  the  Obliga- 
tions he  was  under  ;  though  I  do  not  think  proper  to  tell  thee, 
faith  he,  /70U)  thou  owejt  unto  me  even  thine  own  felf,  f.  19. 
St.  Paul  fpeaks  upon  this  Principle  in  many  Places  of  his 
Epiftles,  I  Cor.  ix.  ir.  Jf  we  have  f own  unto  you  fpiritual 
Things,  is  it  a  great  thing  if  we  Pmild  reap  your  carnal  Things  ? 
And  when  he  gives  an  Account  of  the  Contribution  which 
the  Chriftians  of  Macedonia  and  ylchaia  made  for  the  poor 
Saints  at  Jerujalem,  he  exprefles  himfcif  thus  :  It  hath  pleaf- 
ed  them  verily  to  make  this  Contribution,  and  their  Debtors  they 
me  :  for  if  the  Gentiles  have  been  made  Partakers  of  their  fpi- 
ritual Things^  their  Duty  is  afo  to  minifier  unto  them  in  carnal 
Things  ;  becaufe  it  was  from  the  ^ews  that  the  Gofpel  firft 
came  forth,  and  was  preached  among  the  Gentiles. 

There  is  fome  fort  of  Gratitude  due  alfo  to  thofe  who  by 
their  Writings,  or  more  efpecially  by  their  Converfation  or 
Inilrudlions,  have  improved  our  Underftandings ,  and  added 
to  our  Knowledge  in  things  natural  or  moral,  as  well  as  divine. 
There  are  fome  Perfons  in  the  World,  who  have  advanc'd 
their  Intelle6luals  in  a  very  fenfible  manner,  by  the  Compa- 
ny of  their  Friends,  but  they  have  fo  much  of  Pride  and  Self 
reigning  inthem^  thar  they  refufe  to  acknowledge  it:  They 
would  fain  have  the  World  believe,  that  'tis  the  rich  Soil  of 
their  own  Underflanding  has  produced  this  Harvefl  of  it 
felf :  They  are  ambitious  and  fond  to  have  it  thought  that 
their  Notions  are  all  their  own.  Though  they  plumed  them- 
felves  with  borrowed  Feathers,  they. are  unwilling  to  confefs 
whence  they  receiv'd  them,  and  pretend  they  are  owing  to 
Nature  only.  But  Pride  is  a  fecret  Vice,  and  a  curfed 
Spring  of  Injuflice  in  more  In  (lances  than  one,  as  I  Ihall 
iliew  hereafter. 

After  the  Benefits  beflow'd  on  our  Souls,  we  ought  to  con  • 
fider  what  is  due  to  thofe  that  have  ferved  our  Bodies,  or  our 
natural  Life.  Thofe  that  have  healed  our  Difeafes,  that 
have  faved  us  from  imminent  Dangers  and  Calamities,  or 
prefent  Death  ;  thofe  that  have  fed  or  cloathed  us,  or  fup- 
ported  Life  when  we  were  poor  and  deftitute:  All  thefe  de- 
ferve  particular  kinds  of  Remembrance,  and  due  Returns  of 
Service.  Thofe  that  have  ei:her  vindicated  our  Honour,  or 
encreafed  our  Reputation,  and  fpread  our  good  Name  in  the 
World,  ft^nd  entided  aifo  to  fome  agreeable  Returns  of 
Benefit.  B  b  4  Don'c 


3o4  Cbrijlian  Morality,  viz.  Vol.  IJ. 

Don't  let  as  imagine  tiien,  that  Gratitude  is  a  meer  Heroick 
Plrtue,  that  we  may  pay  or  not  pay  ac  our  Pleafure  ;  for 
Nature  di6lates  it  to  us,  as  a  Piece  oi ftridt  commutative  Juf- 
ticey  and  Equity  of  Dealing  between  Man  and  Man.  We 
may  be  very  properly  faid  to  treat  our  Neighbour  unjujily^ 
if  we  refufe  to  ferve  him  again,  who  hath  firft  ferved  us, 
when  hisdiftrefs'd  Circumflancesfliall  require  our  Affiflance. 

There  are  fome  Cafes  indeed  wherein  :he  Perfon  who  is 
obliged  by  his  Neighbour's  Kindnefs,  cannot  poflibly  make 
a  Return  equal  to  the  Benefit  receiv'd,  without  ruining  him- 
felf  and  his  Family,  or  expofing  himfelf  much  more  than 
his  Neighbour  did  to  ferve  him.  There  are  Cafes  wherein 
the  Perfon  who  hath  obliged  us,  may  over-rate  his  Kindnefs, 
and  undervalue  all  our  Acknowledgments  :  He  may  require 
moft  unreafonable  Returns,  and  think  he  is  never  fufficient- 
ly  recompenfed.  There  are  Cafes  alfo  wherein  the  Bene- 
fa6lor  may  repent  of  his  pafl  Services,  may  endeavour  to 
take  away  the  Benefit  beflowed,  may  without  Reafon  com- 
mence a  refolute  Enmity,  and  c3o  what  in  him  lies  to  cancel 
all  former  Obligations :  In  fuch  Circumftances  as  thefe,  the 
Obligation  of  Gratitude  may  be  diminiihed,  and  perhaps  may 
ceafe  altogether.  And  though  fometimes,  in  thefe  very 
Cafes,  there  may  be  high  and  heavy  Charges  of  Ingratitude, 
brought  by  the  firfl  Benefa61or  againft  a  Perfon  of  a  very 
grateful  Mind ;  yet  thefe  Accufations,  may  be  utterly  unjufl 
in  the  Sight  of  God,  who  knows  and  weighs  all  Circumftan- 
ces  in  a  righteous  Balance.  But  where  no  fuch  Bars  are  laid 
in  the  Way,  it  is  evident  that  the  Pra^ice  of  Gratitude,  2Lnd  a 
mutual  Return  of  Benefits,  is  but  a  Piece  of  natural  jufiice. 
The  very  Publicans  and  Sinners  do  good  to  thofe  that  do  good 
to  them.  Mat.  v.  46.  Luke  viii.  32. 

IV.  Another  Piece  of  jufiice  is,  the  Payment  of  the  full 
Due  to  thofe  'whom  ^we  bargin  or  deal  zvith,  whether  the  Contract 
be  made  formally  in  Words,  or  implied  in  the  nature  of  Things, 
according  to  the  Cuflom  of  Mankind.  And  under  this  Head, 
not  only  thofe  who  buy  and  fell,  who  lend  and  borrow  ;  but 
all  Ranks  and  Degrees  of  Mankind,  who  have  any  Com- 
merce with 'each  other,  are  included,  from  the  Prince  upon 
the  Throne,  to  the  Day-Labourer  in  the  Highways  and  the 
Hedges. 

The  very  Notion  of  commutati'us  Jufiice  im^YiQs  the  giving 
one  good  thing  in  barter  or  exchange  for  another.  And  all  Com- 
merce ampn^  M^n  was  origiaally  carried  on  this  Way,  ( viz. ) 
.. :.-  *  The 


Serm.  XXIV.  Justice,  6cc.  385 

The  I  lusbandman  gave  Corn,  the  Grader  Cattle ;  the  Draper 
gave  Cloth  ;  the  Artificers  and  Labourers  their  Skill  and 
Work;  the  Prince  and  rich  Man  gave  Food  and  Prote6lion; 
the  Poor  and  the  Subject  gave  their  Attendance  and  Service: 
And  thus  Mankind  liv'd  by  an  Exchange  of  Benefits.  But 
when  they  found  many  Inconveniences  arife  from  this  man- 
ner of  Dealing,  they  contriv'd  another  way  of  Exchanges, 
and  that  is  by  Money;  which  by  univerfal  Agreement  is  made 
the  common  Meaflire  of  all  Things  in  Contradt  :  And  fince 
that  Time,  Skill  and  Labour,  Attendance  and  Services  are  ex- 
changed for  Money  as  well  as  Goods  and  Merchandizes.  Now 
herein  conflfts  the  Practice  of  J'uftice,  that  every  one  render 
to  his  Neighbour  that  which  is  due  upon  the  Account  of  any  of 
thefe  Benefits  orConveniencies  of  Life  he  receives  from  him. 
Let  us  give  the  firft  Place  to  Kings  and  Rulers  in  thisDif- 
courfe,  as  Juflice  requires.  Though  the  Diftribution  of  fpe- 
cial  Rewards  andPunifliments  may  havefomething  in  it  of  a 
difliniSl  Nature,  yet  the  common  Prote6lion  which  they  owe 
all  their  Subje6ls,  and  the  Obedience  and  Tribute  which  their 
Subjedts  owe  them  upon  that  Account,  are  properly  a  part 
of  commutative  Jujlice.  By  their  Oith  of  Magiflracy,  and 
by  our  Engagements  of  Allegiance  exprefled  or  implied,  we 
bargain  with  them  for  Protection,  and  we  ought  to  pay  them 
Tribute.  They  accept  of  a  high  and  heavy  Charge,  and  agree 
to  execute  the  Laws  of  the  Land  for  the  Good  of  the  Peo- 
ple: Therefore  not  only  the  Purfes,  but  the  Confciences  of 
the  People  are  under  Obligations  to  pay  Taxes  to  the  Magif- 
trates  for  the  Support  of  his  governing  Power,  and  the  Main- 
tenance of  his  Honour  and  Authority,  that  he  may  the  better 
fulfil  the  glorious  and  ufeful  Work.  This  is  what  the  Apoflle 
infills  upon,  and  argues  in  that  known  Place,  the  13th  Chap- 
ter to  the  Romans.  Rulers  are  ordained  of  God,  not  for  a  Ter- 
ror to  good  PForks,  but  to  the  Evil.  The  Ruler  is  the  Minifier 
of  God  to  thee  for  Good,  and  he  beareth  not  the  Sword  in  vain  ; 
he  is  an  Avenger  to  execute  Wrath  upon  him  that  doth  Evil. 
Wherefore  ye  miift  needs  be  fubject,  not  only  for  Wrath,  i.  e. 
for  fear  of  his  Anger,*  but  for  Confcience-fake,  as  a  Matter  of 
Juflice  and  Duty  :  And  for  this  Caufe  alfo  pay  Tribute.  And 
it  is  to  be  noted,  the  Apoflle  puts  our  Duty  in  this  refpe6l 
upon  the  Foot  of  Juflice,  f.  7.  Render  therefore  to  all  their 
Dues,  that  is,  whatfoever  things  are  jufi,  perform  to  them ; 
Render  Tribute  to  whom  Tribute  is  due,  Cuftom  to  whom  Cuflpm, 
Fear  to  whom  Fear^  Honour  to  whom  Honour. 

AS 


g66  Chrljlian  Morality,  viz.  Vol.  'II. 

As  the  Payment  of  Tribute  and  Taxes  to  thofe  who  un- 
dertake our  Protedlion,  Defence  and  Safety,  is  a  neceflary 
Duty  ;  fo  the  Payment  of  a  Salary  to  a  Teacher^  of  Wages  to 
"EL  Servant y  of  Money  or  Merchandize  io  d.  Trader,  of  Hire  to  the 
Workman,  are  other  Parts  of  Juftice.  Let  not  the  Labourer 
that  hath  reaped  down  your  Fields,  or  wrought  in  your  Service, 
go  without  his  Hire,  which  was  a  Pra6life  the  Apoftle  re- 
■proached  in  his  Days,  James  v.  4.  The  Law  of  Mojes  is  very 
lb*i6t  in  this  Matter  ;  Deut.  xxiv.  14,  15.  Thou  fJoalt  not  op- 
prefs  a  hired  Servant  that  is  poor  and  needy,  whether  he  be  of  thy 
Brethren,  or  a  Stranger.  To  exprefs  it  in  modern  Language; 
whether  he  be  d,CbriJiian  or  not,  a  good  Man  or  an  evil  Man, 
let  him  have  his  Hire.  If  he  is  fo  poor  that  he  cannot  teil 
how  to  provide  for  himfelf  to  anfwer  the  Neceffities  of  the 
Evening,  then  fee  that  thou  pay  him  the  Hire  of  the  Day, 
nor  let  the  Sun  go  dozvn  upon  it,  for  he  is  poor,  and  fets  his  Hearty 
or  depends  upon  it.  Trefpafs  not  upon  his  Poverty  by  thy 
with-holding  his  Due  fo  long,  as  may  turn  to  his  Prejudice; 
let  not  his  Hire,  which  is  detain  d  by  Frauds  cry  againjt  thee, 
for  the  Lord  of  Hojls,  the  God  of  Jullice,  will  hear  the  Cry 
of  the  Oppreflcd. 

And  not  only  in  the  Cafe  of  a  poor  Labourer,  but  in  every 
other  Inftance  make  Confcience  of  paying  that  which  you 
have  borrowed,  or  what  you  owe  to  your  Neighbour,  and 
that  not  not  only  in  full  Meafurcy  but  at  the  appointed  Tims 
of  Payment  :  The  Time  is  pare  of  the  Contra6t  as  well  as 
the  Money.  Don't  fay,  I  intend  to  be  honefi,  but  I  wont  pay 
this  Week  or  this  Month.  Do  not  with-hold  what  is  due,  and 
fay  to  thy  Neighbour,  Go,  and  come  again,  when  thou  haji  it 
by  thee  :  With-hold  not  Good  from  him  to  whom  it  is  due,  when 
it  is  in  the  Power  of  thine  Hand  to  do  it.  This  is  forbid  by  the 
infpired  Preacher  Solomcny  Prov.  iii.  27,  28.  Nor  is  this  agree- 
able to  the  golden  Rule  of  our  Saviour,  Do  to  others  as  ye 
would  that  others  fijould  do  unto  you. 

V.  Help  to  our  FeUovo- Creatures  in  Cafes  of  great  Neceffity 
feems  ro  be  another  Fiece  (f  human  Jujiice,  even  though  they 
have  never  done  any  thing  atmally  for  us.  We  are  bound  to 
defend  our  Neighbour  from  apparent  Injury,  fo  far  as  is  con- 
fiftenr  with  our  own  Safety,  and  fomerimes  farther  'oo.  'Tis 
our  Duty  to  direft  him  in  the  right  way,  when  he  is  wander- 
ing or  uncertain.  'Tis  a  Piece  of  Ju^-jce  ro  warn  him  of 
approaching  Danger,  and  to  give  him  f)  me  Alii  (lance  in  calc 
of  fudden  Calamity  or  Diflrefs  attending  him.     When  we 

fee 


Serm.  XXIV.  Justice,  &c.  387 

fee  his  Soulier  his  Body,  or  his  Eflare,  in  imminent  Hazard, 
vveoughL  CO  give  him  notice  of  it;  we  lliould  put  forth  lome 
Kftortsof  Kindnefsfor  his  Security,  and  pkickhimas  a  Brand' 
oat  of  the  Fire.  Our  own  Confcicncc  diclites  this  to  us, 
fince  wc  Ibould  think  it  a  very  rcafonable  thing  to  expcd  the 
fame  Kindncfs  from  our  Neighbour,  when  we  are  found  in 
the  hke  Circumfl-ances. 

Can  we  luppole  that  the  Law  of  God  (liould  appoint  us  to 
lift  the  Ox  or  the  Afs  of  our  Neighbour  out  of  a  Pit,  or  to  rejiore 
his  Sheep  to  him  when  going  ajtray,  Deut.  xxii.  i.  and  yet  that 
we  are  not  bound  to  fulfil  the  fame  Duty  of  Love  toward* 
our  Neighbour  himfelf  ?  Nav,  the  Command  of  Mnfis  reaches^ 
ftil)  farther,  Exod.  xxiii.  4.  If  thou  meet  thine  Enemy  s  Ox  or  his^ 
Jfs  going  ajlrayy  thou  jhalt  furely  bring  it  back  to  him  agaiiK 
How  much  more  fhould  this  be  pra6hfed  toward  the  Soul  or 
the  Body  of  a  Fellow-Chriftian  1 

If  the  Law  of  Juftice  require  us  to  fecure  the  Cattle  or 
Pofleflions  of  our  Neighbour;  furely  then  we  are  obliged  to 
deal  as  kindly  with  his  Reputation  and  good  NamCy  which,  in 
fome  Cafes,  is  the  bed  part  of  a  Man's  Eftare,  and  is  almoft 
as  dear  to  many  as  their  Health  or  Life.  When  we  happen 
therefore  into  fuch  Companv  as  give  their  Tongues  aLoofe 
toScindal,and  we  hear  our  Neighbour  vilified  and  reproach- 
ed, we  ought  to  ward  off  the  Calumny,  and  refute  the  Scan- 
dal, w.iere  we  know  that  our  Neighbour  does  not  deferve  it. 

This  Piece  ot  Juflice  or  Dutv,  to  affift  a  fuffering  Neigh- 
bour, arifes  from  the  focial  Nature  of  Man,  who  bv  the  Law 
of  Nature  is  fo  far  born  for  a  focial  Life,  as  to  come  into  the 
World  with  this  Claim,  and  under  this  fort  of  0'3ligations  ; 
for  a  naked  expofed  Infant  may  claim  the  Parronage  and 
Proteftion  of  every  Eye  that  beholds  him.  And  whereother 
Circumftances  are  equal,  thofe  who  are  moft-  capable  of  af- 
fording Help,  feem  to  be  moft  obliged.  Now  if  it  be  a  Work 
of  human  Juftice  to  preferve  fuch  an  helplefs  Piece  of  hu- 
man Nature  from  Death,  furelv  ever^  Infant  grown  up  to 
any  Degrees  of  Capacity  and  Manhood,  ought  in  like  man- 
mer  to  efteem  himfelf  obliged  to  afford  fome  Affiftance  to 
his  Fellow- Creatures,  according  to  their  Diflrefs,  and  his 
Capacity  well  confider'd  and  adjufted. 
^  Therefore,  my  Affiffance  or  Relief  of  an  injur'd  or  pe- 
rifhing  Creature,  is  a  fort  of  Duty  to  Mankind,  though  the 
Perfon  himfelf  be  an  utter  Stranger  to  me:  The  Hiftory  of 
the  good  Samaritan  in  the  Goipel  tells  me,  that  in  fuch  a  Cafe 

every 


388  Chrijiian  Morality,  viz.'  Vol.  IL 

every  Man  is  my  Neighbour,  though  he  be  of  a  different  Na- 
tion, Se6l,  or  Party.  But  when  Men  are  Fellow-Subje6is, 
or  Fellow-Citizens,  or  combin'd  in  any  natural,  civil,  or  re- 
ligious Society,  this  Rule  of  Judice  appears  with  more  Force 
and  Evidence  ;  it  flrikes  a  brighter  Light  upon  the  Confci-  . 
ence,  and  ought  to  have  more  Power  upon  the  Heart  and 
Praftife  ;  for  Combination  into  Society  is  an  implicit  Con- 
tra6l  or  Promife  of  mutual  Help  under  Neceffity. 

I  confefs,  feveral  of  the  Inftances  which  I  have  mentioned 
under  this  fifth  Head  may  be  referr'd  alfo  to  Charity  and  Mercy ^ 
of  which  I  iliall  fpeak  hereafter  ;  but  for  as  much  as  the 
Light  of  Nature  and  the  Law  of  God  require  thefe  beneficial 
Aftions  of  Men  towards  each  other,  I  have  here  placed 
them  under  the  Head  of  Jufiice. 

VL  The  lafl  piece  of  Jiijiice  which  I  fhall  mention,  is 
Reparation  to  thofe  whom  we  have  wilfully  Injured,  as  far  as 
pffihle  :  And  this  is  a  certain  Duty,  whether  we  have  done 
them  Injury  in  their  Souls,  in  their  Bodies,  in  their  Eftates, 
or  in  their  Reputation. 

If  we  have  led  them  into  Errors  or  Herefy  by  our  Cpn- 
verfation  ;  if  we  tempted  them  to  Sin  by  our  Allurement  or 
Example;  if  we  have  folicited  their  AfTiflance  in  any  bafe  or 
guilty  Pra^icesy  of  our  own,  we  ought  ferioufly  to  employ  our 
befl  Powers  and  Prayers  toward  their  Recovery  from  the 
Snare  of  the  Devil :  If  we  have  wilfully  injured  their  Health  ; 
if  we  have  blafled  their  Credit ;  if  we  have  thrown  a  Bloc 
upon  their  good  Name ;  if  we  have  defrauded  them  of  any 
part  of  their  Due,  or  waffced  their  Subftance,  let  us  know  and 
confider  that  the  Law  of  Jufiice  requires  us  to  make  what 
Refiitutionwe  are  capable  of:  But  flillitmuft  be  done  in  fuch 
a  manner  as  mufl  confift  with  our  Duty  to  the  reft  of  our  ^ 
Fellow-Creatures  round  about  us.  ,j  I 

'Tis  a  vain  thing  to  pretend  to  be  forry  and  repent  that  1 
we  have  done  our  Neighbour  a  wilful  Injury,  or  to  flatter  f 
him  with  idle  Compliments  of  asking  his  Pardon^  while  it  lies 
in  our  Power  to  repair  the  Damage  he  fuftains  in  a  way  of 
Confiftence  with  our  other  Duties,  and  yet  we  obftinately  . 
refufe  it :  Such  a  Repentance  as  this  cannot  be  fincere  in  the  | 
fight  of  God,  nor  have  we  any  reafon  to  hope  that  his  Juf-  1 
tice  or  Mercy  will  condefcend  to  accept  it. 
1,-We  have  heard  thefe  various  Infiances  of  Jufiice,  this 
I'irge  and  particular  Account  what  is  due  to  our  Neighbour,  in 
the  manifold  Relations  and  BufinefTes  of  Life.     I  grant  there 

are 


Serm.  XXIV.  JcsTicr,  &c.  389 

arc  fcveral  DifHcultics  that  may  attend  fomc  of  thcTc  Inflanccs 
in  the  particular  Practice  of  them,  by  rcafon  of  the  infinite 
A'aricty  of  Circumllanccs  which  may  furround  our  Ac^lions, 
and  the  iinforcfeen  Occurrences  of  humane  Life.  The  /?r/^/- 
ejl  Rules  of  Equity  or  Jujlicc,  in  feme  Cafes,  require  a  Mitiga- 
tion ;  and  'tis  impollible  to  fay  beforehand  what  Hiall  be  prc- 
cifely  and  exa6lly  due  to  our  Neighbour  in  every  new  Acci- 
dent or  Occurrence.  But  a  fincere  Love  of  Juflice  wrought 
deep  into  the  Heart,  and  a  Jacred  Regard  to  the  golden  Rule  of 
Equity^  wWxchChriJi  has  given  us,  will  lead  us  through  moll  of 
thcfe  Perplexities  into  the  Paths  of  Righteoufnefs  and  Truth. 

It  is  time  now  to  have  the  ^lejlion  put  clofe  to  Confcienee  ; 
"  Has  this  been  the  manner  ot  our  Life  ?  Has  this  been  our 
"  Condu(5t  toward  our  Fellow-Creatures  .?  Are  Vv^e  Children^ 
"  and  have  we  paid  all  due  Honour  and  Obedience  to  our 
"  Parents  ?  Has  the  Father  no  caufe  to  complain  that 
''  we  have  difobeyed  his  Authority  }  Has  the  Mother 
*'  no  reafon  to  fay,  that  we  have  fcorned  her  Advice,  or 
*'  abufed  her  Tenderncfs  and  CompafTion  ?  Are  we  Ser- 
*'  vants^  have  we  never  wafted  the  Goods  of  our  Majler^ 
*'  nor  fpent  that  Time  in  idle  Company,  in  P'olly,  or  in  Sin, 
*'  which  fhould  have  been  employed  in  his  Service  ?  Have  we 
"  dealt  with  our  Relatives  in  the  fame  Family  as  becomes  a 
*'  Brother^  a.SiJler,  or  a  near  Kinfman,  and  fulfilled  the  Duties 
*'  to  which  we  were  born  ?  Do  we  never  neglefl  to  make  due 
*'  Acknowledgments  for  Favours  received  ?  Have  we  loved 
*'  thofe  that  love  us,  and  pra6lifed  the  Law  of  Jujlice  and 
*'  Gratitude  to  thofe  who  have  refcuM  our  Souls  and  Bodies 
"  from  Diftrefs  and  Danger,  or  laid  Obligations  upon  us  by 
**  peculiar  Benefits  ?  Am  I  a  Trader^  and  do  I  praclife  fl:ri(ft 
**  Juflice  and  Truth  in  all  that  I  buy,  and  in  all  that  I  fell  ? 
•'  Have  I  been  carefully  follicitous  to  wrong  no  Man,  to  de- 
*'  fraud  no  Man,  to  cheat  and  cozen  no  Man  ?  Do  I  hate  the 
*'  Arts  of  Falfhood  and  Knavery  ?  Have  I  paid  the  full  Due 
"  to  all  that  I  deal  with,  and  do  I  keep  the  proper  Time  of 
**  Payment,  which  Contradt  or  Cuftom  have  appointed  ? 
*'  Have  I  defended  my  Neighbour  from  Injury,  and  aflifted 
"  him  in  the  Day  of  his  Diftrefs,  as  I  my  felf  Ihould  reafon- 
*'  ably  hope  for  his  Defence  and  Afliftance  .?  Have  I  fought 
*♦  to  refcue  his  good  Name  from  Reproach  and  Slander  when 
«  it  has  been  attacked  ?  Or  have  I  rather  fallen  in  with  Slan- 
**  derers,  and  joined  in  the  wilful  Scandal  I    Have  I  honeftly 

foughc 


390  Chrijlian  Morality,  viz.  Vol.  II. 

"  fought  to  make  Reftitution  to  another   where  I  have  been 
"  guilty  of  wilful  Injury,   and  done  what  in  me  lies  to  repair 
"  the  Damage  tliat  my  Injuflice   has  brought   upon    him  ? 
"  Have  I  attempted  to  repair  his  Lofies,  fofar  as  is  confident 
''  with  the  Duties  of  my  other  Relations  in  Life  ?"     Where 
is  the  Pcrfon  that  can  lay  his  Hand  upon  his  Heart,  and  fay, 
I  am  guiltlefs  before  God  in  all  this  ?     Vv' ho   can  wafh  his 
Hands  in  Innocenc)\  and  pronounce  himfelf  Righteous  ?    Sure- 
ly fuch  a  Difcourfe  as  this  is,  'fliould   awaken  Confcience  to 
fenfible  A(5ls  of  Repentance  and  Mourning  •,    we  fhould  be 
willing  and  ready  to  yield  to  the  Convi6lion,  where  the  Word 
of  God  fallens  the   Charge  upon  us,   and  lay  our  felves  low 
before  the  Throne  of  a  righteous  God.     "  BlefTed  Lord  God, 
"  ;/  thou   art  ftricl  to  mark  Iniquities^  luho  can  fiand  before 
*'  thee  ?     But  there  is  Fo'rgivenefs  zvith  thee^    that  thou  may^Jl 
''•  h?  feared.     \Yg  have  fail'd  In  many  Inflances  of  Duty  to- 
*'  ward  our  Fellow-Creatures,  as  well  as  toward  thee  our  Cre- 
"  ator  :    We  have  neither  giv^en  to  God  nor  to  our   Neigh- 
'•  bour  the  full  Due  of  Love  which  thy  righteous  Law   re- 
"  quires  :     We  lie  in  the   Duft  before  thee,    and  betake   our 
"  felves   to   the  Refuge  that  is   fet  before  us  :     jf^f^s  the 
''  Righteous  is  our  Hope,  he  not  only  paid  to  God  and  Man 
"  all   their  Due,   in  the  Courfe  of  his  holy  Life,  but  he  alfo 
"  reftor'd  that  Honour  to  thy    Juftice  by    his  Death,  which 
"  we  had  taken  away  by  our  Unrighteoufnefles.     O  may  e- 
"  very  Soul  of  us  be  forgiven  for  his  Sake,  and  created  a- new 
*'  in  Chrijl  Jefus  unto  Good  Works  !     Amen'' 

SERMON     XXV. 

Chriftian  Morality^  I'iz,   Juftice,  fePr. 


Philip,  iv.   8. 
Whaiforjer  Things  are  jufi  think  on  thefe  Things, 

IF  a  bare  Propofai  of  the  Rule  cf  Btity,  and  the  menfton  6f 
the  various  Inftancesof  it,  were  fufficient  to  perfuade  Man- 
kind to  the  Practice  -,    then  I  need  not  prolong  my  Dif- 
courfe on  this  Subje(5l  of  Hcnefty  end  Juftke  :   For  I  have  al- 
ready 


Serm.  XXV.  Justice,     &c.  ^91 

ready  propos'd  the /acred  Rule  which  our  Saviour  has  given  us. 
Do  to  others  as  ye  would  that  others  JJjould  do  to  you  •,  and  I 
have  defcnbcd  the  federal  hijlances  wherein  this  Rule  mud  di- 
red  our  Conducl,  that  we  may  be  jull  and  righteous  in  all  our 
Dealings  amongll  Men. 

But  alas  !  our  Natures  are  (o  corrupt,  our  Confciences  are  ^o 
unwilling  to  receive  the  Laws  of  Duty,  and  ourperverfc  Wills 
and  Pallions  have  fo  much  Reludlance  to  the  Pradlice,  that 
we  have  need  of  Arguments  to  inforce  it  upon  Confcience,  we 
iiave  need  of  powerful  Motives  to  awaken  our  Souls  to  Righte- 
oufncfs  ;  and  'tis  necefiary  therefore  that  I  proceed  to  the  third 
Head  of  Difcourfe  which  I  propos'd,  and  that  is  to  fhew  how 
far  the  Light  of  Nature  dilates  to  us  the  Duty  of  common  Jujiice^ 
and  what  Arguments  may  be  drawn  from  thence  to  influence 
Men  to  be  hotief. 

I.  If  we  con  fid  er  the  natural  Right  that  every  Man  hath  to 
keep  that  which  belongs  to  him^  it  will  appear  that  this  is  the 
Gift  of  God  as  the  God  of  Nature.  God,  the  common  Au- 
thor of  all  our  Beings,  requires  that  this  Right  be  held  facred 
and  inviolable. 

1  fliall  not  Rin  back  to  ancient  Ages,  to  trace  the  original 
Grounds  of  Property.^  or  how  Men  became  intitled  to  any  of 
their  PofleHions :  'Tis  fufficient  for  me,  that  every  Man  is  born 
into  this  World  with  a  Right  to  his  Life,  to  his  Limbs,  to  his 
Liberty  and  Safety,  and  to  the  good  Things  of  this  World 
which  he  polTelTes  according  to  the  Laws  of  Nature^  and  of  the 
Nation  where  he  is  born.  He  has  a  Right  alfo  that  thefe 
Ihould  be  fecure  from  the  Hands  of  Injudice  and  Violence,  un- 
lefs  he  himfelf  be  fome  way  concerned  in  the  Pradlice  of  In- 
jury to  his  Fellow- Creatures.  That  Man  therefore  who  offers 
Injuftice  or  Violence  to  his  Neighbour  in  his  Body,  or  his 
Soul,  or  Eftate,  he  robs  him  of  his  natural  Right  which  God 
hath  given  him,  and  which  the  Law  of  Nature  fccures  to  him. 
He  fins  againll  the  God  of  Nature^  the  common  Father  of 
Mankind  ;  and  his  Confcience  hath  rcafon  to  exped  that  the 
God  of  Nature^  who  is  juft  and  righteous,  will  avenge  the  Mif- 
chief  done  to  his  injured  Creatures. 

Let  it  be  always  obferved  and  excepted  here,  that  the  great 
God  himfelf  (confider'd  meerly  as  the  God  of  Nature,  and 
where  he  has  not  bound  himfelf  by  Promife)  referves  a  Right 
to  refume  what  he  has  given,  and  efpecially  when  his  Creatures 
have  made  aForfeiture  of  theirBlelTings  by  finning  againft  their 

Maker  . 


392  Chrijlian  Morality,  viz.  Vol.  IL 

Maker  :  But  this  docs  not  authorize  Men  to  deprive  one  ano- 
ther of  their  Poflellions,  unlcfs  he  has  appointed  them  from 
Pleaven  the  P'.xccutioners  of  his  Vengeance  by  a  mod  evident 
and  infallible  CommilTion  particularly  given  by  God  himfelf ; 
as  in  the  Cafe  of  the  Ifraelites  fpoiling  the  Egypticins  of  their 
borrowed  Jewels,  and  depriving  the  Canaanites  of  their  Lands 
and  their  Lives  :  But  I  know  not  any  Inftance  of  that  kind 
ever  fince. 

11.  If  we  confider  the  need  that  every  Man  ftands  in  of  the 
help  cf  his  Fellozu -Creatures^  J ui^ice  a.nd  Honefty  will  appear 
to  be  a  natural  Duty  of  the  Social  Life  :  And  God,  as  he  is  the 
Governor  of  the  Worlds  will  take  Vengeance  of  any  Negle^l  or 
Violation  of  this  Duty,  either  in  this  World,  or  in  the  other. 

Commutative  Juflice^  as  it  is  defcribed  in  the  former  Difcourfe, 
is  built  upon  this  Foundation,  that  one  Man  has  need  of  ano- 
ther's Afliftance  :  Nor  is  there  any  the  meaneft  Figure  amongft 
Mankind  fo  very  worthlefs,  ufelefs,  and  contemptible,  but  he 
may  be  capable  of  doing  us  fome  Service  either  now  or  here- 
after. 'Tis  poffible  we  may  be  in  fuch  Circumftances,  as  to 
(land  in  need  of  the  Help  of  the  Meaneft^  as  well  as  of  the 
Mighty  ;  and  therefore  the  Duty  of  focial  Life  obliges  us  to 
pra6lice  the  Rules  of  Jufiice  toward  all.  The  Rich  (land  in 
need  of  the  Poor  to  perform  the  meaner  Offices  for  their  Con- 
venience, as  much  as  the  Poor  itand  in  need  of  the  Rich  to 
fupply  them  with  Food  or  Money.  The  Mafler  has  need  of 
the  Servant  to  afTifl:  and  obey  him,  as  well  as  the  Servant  ftands 
in  need  of  Maintenance  or  Wages  from  the  Hands  of  his  Ma- 
fler. One  Man  can  never  procure  for  himfelf  all  the  Necefta- 
ries,  and  all  the  Conveniences  of  Life  •,  it  is  indeed  ImpofTible. 
The  fame  Man  cannot  fow  his  own  Corn,  reap  his  own  Har- 
veft,  keep  his  own  Sheep,  make  his  own  Bread,  form  all  his 
own  Garments,  Build  his  own  Houfe,  fafhion  his  own  Furni- 
ture, and  fecure  his  own  PofTelTions  ;  no  Man  can  provide  for 
himfelf  in  all  Refpeds,  without  the  Afliftance  of  his  Fellow- 
Creatures.  Now  thofe  from  whom  he  expeds  to  receive  Help 
in  any  of  thcfe  Inftances,  it  is  neceflary  he  fhould  give  them 
Help  in  other  Inftances,  wherein  they  ftand  in  need  of  his. 
This  is  one  Foundation  of  Juftice  between  Man  and  Man  ; 
that  fo  every  Man  may  have  the  Neceflaries  and  Conveniences 
of  Life  by  his  Neighbour's  Afliftance.  Thus  the  King  him- 
felf {^s  Solomon  fays)  is  ferved  by  the  Field  ;  Eccl.  v,  9.    The 

Prince 


Serm.  XXV.  Ji'stice,  d<c.  393 

Prince  (lands  in  need  of  the  Plowman  :  The  Plowman  gives 
Food  to  the  Prince,  and  the  Prince  gives  to  the  Plownian  Pro- 
tC(5lion  and  Safety. 

I  might  run  through  the  various  Inflanccs  wherein  Jujlice  is 
to  be  pradiifed,  and  fhew  how  the  higher  and  lower  Orders  and 
Chara6lers  of  Men  have  mutual  Need  of  each  other  :  The 
Bttyer  and  the  Seller^  the  Artificer  and  the  Merchant^  the  Teach- 
er and  the  Scholar  •,  and  thus  I  might  make  it  appear,  that  un- 
lefs  a  due  Exchange  of  Benefits  be  maintain'd,  and  the  Pra5fice 
of  Jiiftice  fecur'd,  none  of  us  could  enjoy  the  Safety,  the  Eafe, 
or  the  Conveniences  of  Life. 

Where  there  is  no  Pra6lice  of  Jufiice  amongfl  Men,  no  Man 
can  live  h^c  by  his  Neighbour  :  Every  one  that  is  mighty  and 
malicious,  that  is  proud  or  covetous,  that  is  envious  or  knavifli, 
would  rob  another  of  his  Due,  and  either  afTume  the  Poflefli- 
ons  of  his  Neighbour  to  himfelf,  or  make  havock  of  them, 
and  deftroy  them.  There  would  be  everlafting  Confufion  a- 
mongft  Men,  Slander  and  Theft,  Cheating  and  Knavery  -, 
Plunder  and  Slaughter,  and  bloody  Violence  would  reign  a- 
mong  all  the  Tribes  of  Mankind,  if  Juftice  were  banifli'd  from 
the  Earth  :  for  neither  Life,  nor  Liberty,  nor  Peace,  nor  any 
of  our  Poflefllons,  nor  our  good  Name,  can  be  fecur'd  with- 
out it.  Therefore  the  Light  and  Law  of  Nature  fets  a  facred 
Guard  upon  Juftice,  and  has  written  the  Necefiity  of  it  in  the 
Confciences  of  all  Men,  who  have  not  feared  thoje  Confidences 
as  with  a  red-hot  Iron^  and  rafed  out  fo  much  of  human  Nature 
from  their  Souls. 

The  Practice  of  Jufiice  has  fo  extenfive  an  Influence  into 
the  whole  Condufl  of  our  Lives,  and  the  Welfare  of  Mankind, 
that  fome  of  the  Heathen  Writers  have  made  it  to  be  compre- 
henfive  ofi  all  Virtues. 

But  becaufe  finful  Men  are  ready  to  break  the  Bonds  of  Com- 
mutative  Jufiice^  and  invade  the  Property,  the  Peace,  or  the 
Life  of  their  Neighbours,  therefore  Government  is  appointed, 
and  Magiftrates  are  ordained  to  maintain  Peace  and  Equity  a- 
mongfl:  Men,  and  to  punifh  the  Breakers  of  it.  This  is  the 
greateft:  Reafon  why  there  mufl  be  fuch  a  thing  as  Magiftracy 
and  Diftributive  Jufiice  amongft  Mankind  ;  that  thofe  who 
commit  Outrage  upon  their  Neighbours,  and  pradife  Iniuftice 
toward  them,  may  be  punifhed  by  the  Laws  :  For,  as  the  Apo- 
file  fays  to  Timothy^  the  Imw  is  not  made  for  the  Righteous,  but 
for  the  Difobedient,  for  the  Ungodly^  and  for  Sinners  j  for  Mur- 

C  c  derersj 


^  394  Chrijiian  Morality,  viz.  Vol.  II. 

derers^  Stealers^  and  Liars,  &c.  That  it  may  be  a  ftrong  Re- 
Itraint  upon  the  violent  Inclinations  of  Men,  and  bring  juft 
Vengeance  upon  them,  when  they  bring  Injury  upon  their 
Neighbours.  Therefore  'tis  for  the  Welfare  of  the  Innocent, 
and  the  Righteous,  that  the  Laws  have  ordain'd  Vengeance  for 
the  Guilty  ;  that  thofe  who  would  not  injure  their  Fellow- Crea- 
tures, m.ay  beguarded  in  the  Enjoyment  of  their  own  Property 
and  their  Peace,  and  may  have  them  fecur'd  from  the  Sons  of 
Injuflice. 

And  befides  all  the  Punifhment  that  fuch  Sinners  juftly  re- 
ceive from  Men  on  Earth,  God,  the  great  Governor  cf  the 
JVcrld^  has  often  revealed  his  Wrath  from  Heaven  againft  all 
the  Unrighteoufnefs  of  Men^  as  well  as  their  Ungodlinefs,  He 
has  hereby  proclaim'd  his  publick  Approbation  of  JulVice,and 
his  Hatred  of  all  Iniquity.  His  Terrors  have  fometimes  ap- 
peared in  fignal  and  fevere  In  (lances  againft  thofe  who  have 
been  notoriouOy  unrighteous,  and  who  have  broken  all  the 
Rules  of  Equity  in  the  Treatment  of  their  Fellow- Creatures. 
This  the  Heathens  themfelves  have  taken  notice  of  And  they 
thought  this  to  be  fo  neceflary  for  the  Government  of  the 
World,  that  their  Priefts  have  invented  a  fort  of  Goddefs  call'd 
||  Nemef.s^  whofe  Office  is  to  avenge  the  Practice  of  Fraud  or 

Violence,  and  to  bring  down  Curfes  on  the  Head  of  this  kind 
of  Criminals. 

As  the  ancient  Records  of  the  Heathen  World  give  us  fome 
Hiftories  of  divine  Vengeance,  fo  the  Bible  abounds  with 
more  awful  and  illuftrious  Inftances  of  this  kind  •,  which  leads 
me  to 

The  Fourth  Head  of  my  Difcourfe  •,  and  that  is  to  confider, 
IFhat  forcible  Arguments  and  Motives  the  Chrijiian  Religion 
affords  for  the  Pra^ice  of  Juflice  among  Men, 

If  I  were  to  fpeak  of  Diftributive  Juftice^  or  that  which  be- 
longs to  the  Pradlice  of  the  Magiftrate,  never  was  it  more  glo- 
rioudy  manifeft,  than  in  and  by  God  the  Father,  when  he  re- 
fufed  to  pafs  by  our  Iniquines  without  Punifhment,  and  laid 
the  dreadful  Weight  of  it  upon  the  Head  and  Soul  of  his 
own  Son.  Never  could  Magtftracy  receive  fuch  a  Glory,  as 
when  our  Lord  Jefus  Chrift,  the  Son  of  God,  hung  and  died 
upon  the  Crofs,  fuffering  the  Penalty  that  the  Law  of  God, 
the  fupreme  Magiftrate,  had  denounced  againft  Sinners. 
.  And  as  Punifljing  Juftice  was  glorified  in  all  its  Terrors,  fo 
Rewarding  Juftice  alfo  appeared  moft  illuftrious.     Becaufe  our 

Lord 


Scrm.  XXV.  Justice,  &:c.  395 

Lord  Jc[us  Cbrift  had  fulfilled  Obcdii-nce  not  only  to  the  bro- 
ken Law  which  wc  lay  under,  but  to  thofe  peculiar  Laws  which 
God  the  Father  alfo  gave  him  as  a  Mediator  \  therefore  it 
pleafcd  God  highly  to  advance  hifn,  according  to  his  own  eternal 
Covenant.  God  rewarded  him,  as  a  Magillrate,  diftributing 
Juftice  to  a  Perfon  who  had  done  the  greatefl:  Things  for  the 
Honour  of  his  Sovereign  :  I  Ic  exalted  him  at  his  own  right 
Hand^  and  gave  him  a  Name  above  every  Name^  that  at  the  Name 
ofjefus  rjcry  Knee  Jhould bow  •,  for  hedeferved  it  at  the  Hands 
of  his  Father,  and  his  Father  diftributed  Rewards  equal  to  his 
Defcrt. 

Rewarding  Juftice  again  appears  glorious,  in  that  God  the 
Father  communicates  unto  us  the  Rewards  of  the  Sufferings  of 
his  own  Son.  God  is  faithful  and  juft  to  forgive  us  cur  SinSy 
becaufe  the  Blood  of  Jefus  Chrift^  his  Son,  has  paid  for  all  our 
Follies  and  Unrighteoufnefs  ;  i  John  i.  9.  Faithful  and  juft  to 
bis  Son,  that  he  may  not  go  without  the  Rewards  of  his  Suffer- 
ings :  Faithful  and  juft  to  us,  becaufe  it  was  in  our  Name  and 
Stead  that  the  Son  fuffered. 

But  not  to  infift  upon  this  longer,  Commutative  Juftice  is 
abundantly  enforc'd  alfo  by  many  Confiderations  drawn  from 
the  Books  of  the  Old  Teftament,  as  well  as  from  the  Gofpel  of 
Chrift. 

If  we  confult  the  Moral  Statutes  of  God,  which  were  given 
to  the  Jews,  we  fhall  find  them  full  of  Righteoufncfs.  Thefe 
Statutes  are  of  everlalling  Force,  and  their  divine  Solemnity 
fhould  imprefs  our  Confciences.  nat  which  is  altogether  juft 
fhalt  thou  follow,  that  thou  may'ft  live  and  inherit  the  Land  : 
And  the  Judges  and  Officers  fhall  judge  the  People  with  righteous 
Judgment,  and  Ihall  fhew  no  Refpe5i  to  Perfons,  nor  take  a  Gift 
to  pervert  Juftice-,  Deut.  xvi.  18,  19,  20.  Te  fhall  not  fteal^ 
nor  deal  faljly,  nor  lie  to  one  another.  Thou  fhalt  not  defraud  thy 
Neighbour,  nor  rob  him.  The  Wages  of  him  that  is  hired  fhall 
not  abide  with  thee  all  Night  unttl  the  Morning,  Te  fhall  do 
no  Unrighteoufnefs  in  Judgment,  in  Weight,  or  in  Meafure.  JuJl 
Balances,  andjufi  Weights  fhall  ye  have  ;  /  am  the  Lord  your 
God,  Lev.  xix.  A  falfe  Balance  is  an  Abomination  to  the  Lord, 
hut  a  juft  Weight  is  his  Belight,  Prov.  xi.  i.  To  do  Juftice  and 
Judgment  is  more  acceptable  to  the  Lord  than  Sacrifice,  Prov.  iii. 
15.  Wo  to  him  that  buildeth  his  Houfe  by  Unrighteoufnefs,  and 
his  Chamber  by  Wrongs  who  uj'es  his  Neighbour's  Service  without 
Wages,  and  give  th  him  not  for  his  Work,  Jer.  22.  13.  Remote 

C  c  2  not 


39^  Chrijlian  Morality,  viz.  VoJ.  II. 

the  ant  lent  Land- Marks  ^  nor  enter  into  the  Field  of  the  Father- 
kfs  \  for  their  Redeemer  is  -mighty^  and  he  fhall  plead  their  Caufe 
with  thee^  Prov.  xxiii.  lo,  ii. 

If  we  review  the  Records  of  the  Jewijh  Hijlory^  we  fhall  find 
the  Cruel  and  the  Covetous,  the  Tyrant  and  the  OpprefTor, 
made  terrible  Examples  of  the  Vengeance  of  God  againfl:  Un- 
righteoufnefs.  Survey  the  Plagues  of  Egypt ^znd  the  dreadful 
Defolations  of  that  fruitful  Country,  with  the  Deftruftion  of 
the  Firft-born  by  the  Midnight  Peftiience,  and  the  Armies  of 
Pharaoh  drowned  in  the  Red  Sea^  and  you  may  read  there  the 
Wrath  of  God  againfi  the  Unrighteoufnefs  of  Men,  written 
in  dreadful  Chara6bers.  They  treated  the  Race  o^  Ifrael  with 
Cruelty  and  fore  OpprefTion  ;  they  deflroyed  their  Male  Chil- 
dren, and  provoked  God  to  bring  fvvift  Deftru6lion  upon  them- 
felves.  Behold  Adonihczeck^  King  of  the  Canaanites^  with  his 
Thumbs  and  his  great  Toes  cut  off  by  Jofhua^  and  confefTing 
the  Juftice  of  the  great  God  -,  nreefcoreand  ten  Kings ^  faid  he, 
with  their  great  Toes  and  their  numbs  cut  off^  have  gathered  their 
Meat  under  my  Table  :  As  I  have  done^fo  God  hath  requited me^ 
Judges  i.  7.  See  the  Bogs  licking  up  the  Blood  of  Ah  ah  in  the 
place  where  he  ilew  ISIahoth  the  Jezreelite^  in  order  to  take  un- 
juft  Poffeilion  of  his  Vineyard,  i  Kings  xxi.  19.  Thefe  things 
which  were  written  of  old  Time,  remain  upon  Record  for  our 
Inftruflion  in  the  Days  of  Christianity . 

But  let  us  take  more  fpecial  notice  what  Influences  may  be 
derived  from  the  Gofpel,2iu^  from  the  Name  ofChriff,  to  in  force 
the  practice  of  Juftice  among  Men. 

I.  If  we  look  to  our  Lord  Jefits  as  a  Lawgiver^  how  various 
and  plain  are  his  folemn  and  repeated  Commands.,  not  only  in  his 
Sermon  upon  the  Mount,  but  upon  other  Occafions  too,  that 
Juftice  be  praftifed  between  Man  and  Man.  He  hath  ex- 
plained to  us  that  glorious  Rule  of  Equity,on  purpofe  to  make 
the  Pra6lice  of  Juftice  eafy,  plain,  and  univerfal.  Love  your 
Neighbour  as  your  felf  \  that  is,  Bo  to  others^  as  ye  would  that 
others  fhould  do  to  you. 

We  cannot  but  think  that  the  holy  Soul  of  our  Lord  Jefus 
was  concerned  to  fecure  the  Pradlice  of  Juftice  and  Righte- 
oufnefs  among  his  Followers,  when  we  read  his  terrible  Rebuke 
to  the  Pharifees  for  the  negled  of  it,  and  a  Curfe  pronounced 
upon  them  •,  Mat.  xxiii.  2g.  IVo  to  you  Scribes  and  Pharifees ^ 
Hypocrites.,  for  ye  pay  Tythe  of  Mint.,  and  Annife^  and  Currmin^ 
and  have  omitted  the  weightier  Matters  of  the  LofWy  Judgment., 

Maxy 


! 


Serm.  XXV.  Justice,  &c.  397 

Mercy  and  Faith.     Judgment  in  that  place  may  fignify  Com- 
vmtative  and  Dijlributive  Juftke ;    all  manner  of  cxercifc  of 
Riglueoulnefs  cowards  their  Fellow-Creatures.    Under  a  pre- 
tence of  fcrving  God  better  than  your  Neighbours,  and  crowd- 
ing his  Temple  with  your  Prefents,  and  his  Altar  with  Sacri- 
fices and  Gifts,  ye  abandon  common  Juflice,  ye  negle6l  the 
Righteoufnefs  due  to  your  Fellow-Creatures.     There  is  a 
IVoe  denounced  upon  you,  and  my  Father  will  infli6t  the  Curfe, 
for  he  hates  Robbery  for  Burnt-OfferiHg^  Ifa.  Ixi.  8.  Nor  will 
the  God  of  Heaven  excufe  you  from  paying  your  Dues  to 
Men  on  Earth,  under  pretence  of  paying  Honours  or  Sa- 
crifices to  him. 

There  are  many  other  Threatnings  in  the  AVcU  Tejlament 
written  againfl  thofe  that  negledl  Juftice,  and  pronounced 
by  the  Apoftles  in  the  Name  and  Authority  of  Chrijt^  their 
exalted  Lord.  The  Covetous  and  Extortioners,  thofe  that  take 
away  the  Right  of  their  Fellow-Creatures,  are  fliutout  from 
the  heavenly  Bleffednefs ,*  iCor.  vi.  10.  Kho'-jj  ye  not,  fays  the 
Aipoii\Q,  that  none  of  thefe  fJoall  inherit  the  Kingdom  of  Godl  As 
much  as  to  fay,  It  is  fo  very  obvious  a  thing,  that  an  unjuft 
Man  can  never  enter  into  Heaven,  (  whatfoever  Pretence  he 
makes)  that  I  may  appeal  to  the  meaneft  Capacity,  ye  all  know 
it,  God  will  repay  Vengeance  to  them  that  do  wrong  to  their 
Neighbours,  whether  they  be  great  or  mean,  for  there  is  na 
refpe^t  of  Perfons  with  him.  Col.  iii.  25. 

II.  Confider  Chrift  as  a  Pattern  of  Juflice  and  Righteoufnefs, 
Look  to  the  Example  of  our  Lord  Jefus',  you  fee  him  who 
was  the  fovereign  Magiflrate  and  Lord  of  all,  who  could  dif- 
tribute  Crowns  and  Kingdoms  to  Men,  fubmitting  himfelf 
to  Commutative  Juflice  among  Creatures. 

Behold  the  Son  of  God,  who  was  the  brightnefs  of  his  Fa- 
ther's Glory,  and  the  delight  of  his  Soul  before  the  Creation, 
behold  him  fhooping  down  to  our  World,  and  taking  Flefli 
and  Blood  upon  him  to  becom.e  our  ^m/;^r,  that  he  might  fiiew 
us  how  we  ought  to  love  our  Brethren,  It  was  an  unparallel- 
led  Infiance  of  divine  Love  that  Chrifl  has  given  us,  when 
he  came  down  from  Heaven  to  become  our  Neighbour,  and 
to  dwell  apiongfl:  us,  that  lie.^might  teach  us  to  love  our 
Neighbours  as  our  f elves.        ^"['\\ 

Behold  the  glorious  Son  of  God  fubjefling  himfelf  to  his 
earthly  Parents,  to  Jofeph  the  Carpenter,  and  to  Mary  his 
Mother,  that  he  might  indruft  us  how  to  pay  Obedience  to 
our  fuperior  Relations.     See  how  the  King  of  kings  pays 

C  c  3  Tribute 


398  Cbriftian  Morality,  viz.  Vol.  IT. 

Tribute  to  Cafar,  when  he  was  fo  poor,  that  he  wzs  forced 
to  fend  Peter  a  fiihing,  to  prociire  the  Tribute- Money  by  a 
Miracle.  And  though  the  Beafts  of  the  Field  were  his,  and 
he  could  have  commanded  the  Cattle  upon  a  thonfand  Hills,  to 
make  provifion  for  his  Followers  ;  ye:  he  would  not  difpof- 
ic*is  the  Owners  of  them,  but  created  Food  on  purpofe  to 
feed  four  and  five  Thoufand  in  the  Wildernefs. 

III.  If  we  confider  Chrift  as  a  glorious  Benefactor,  'mho  has 
taken  care  to  provide  for  us  the  Necejfaries  of  this  Life,  and  hath 
furchajed  for  us,  at  the  Hands  of  God,  the  eternal  Treafures  of 
Heaven  and  Glory  ;  has  not  this  bleiled  Confideration  force 
enough  to  guard  us  againft  Temprations  to  Injuftice?  Shall 
aChriilian  break  theRul;:fs  of  Equity,  and  fteal,  or  cheat,  or 
plunder  his  Neighbour  to  gain  Money  or  Merchandize,  who 
has  the  Promifes  of  God  for  his  Support  in  a  Way  of  Dili- 
gence and  humble  Faith?  Shall  we  fully  our  Confciences,  and 
defile  our  Souls  with  Knavery  and  Injuftice  for  a  little  of  the 
Pelf  of  this  World,  when  we  have  the  unfearchable  Riches 
tf  Chrift  made  over  to  us  in  the  Gofpel,  and  the  Inheritance 
of  Heaven  in  Reverfion  ? 

IV.  Let  us  confider  the  very  Nature  and  Defign  ef  the  Gofpel 
ef  Chrifl^'tis  to  make  Sinners  holy,  to  make  the  Unjuft  righteous: 
The  new  Man  ofChriftianity  mud  be  created  in  Right eoufnefs 
and  true  Holinefs.  Therefore  are  we  purchafed  with  the  Blood 
o^ Chrift y  that  we  might  be  a  peculiar  People,  zealous  of  good 
Works y  Tit.  ii.  14. 

It  is  a  Shame  and  Scandal  to  the  Chriftian  iV^/wf,  when  one 
who  wears  it  is  unrighteous  or  diflioneft.  An  unjufi  Chriftian^ 
what  a  Contradi6lion  is  it  in  it  felf,  and  how  it  difgraces  the 
ProfefTion  of  the  Gofpel!  Hear  how  the  great  Apoftle  treats 
his  Corinthian  Difciples  when  fuch  fort  of  Sins  were  found 
amongft  them  ;  i  Cor.  vi.7,8.  Dare  any  of  you,  having  a  Matter 
againft  another^  go  to  Law  before  the  Unjuft  and  the  Infidel?  Dare 
any  of  you  injure  your  Neighbour,  your  Fellow- Chriftian  ? 
I  /peak  this  to  your  Shame,  Brother  goes  to  Law  with  Brother, 
and  ye  injure  one  another.  Why  don't  you  rather  fuffer  Wrong  ? 
nay,  you  do  wrong  and  defraud,  and  that  your  own  Brethren,  But 
what  is  theConfequence?  Such  Wretches  as  thefe  are,  /hall 
never  inherit  the  Kingdom  of  God. 

The  Grace  of  God  that  brings  Sahation^Titusilg,  10.  teaches 
us  to  deny  all  Ungodlimfs  and  worldly  Litfts,  and  to  live  foberly, 
and  rigbteoufly,  and  religioufty  in  this  prefent  evil  World.  It 
reaches  us  RigbHcufnefi  tgwards  Men,  as  well  as  Sobriety 

amopg 


Serm.  XXV.  JtrsriCE,  d:c.  3P9 

among  our  felve?,  and  Godlinefs  towards  thcKin^  of  Fleaven. 
liUt  ho\\' hath  this  divine  Religion  been  fcandali/cdfor  wane 
of  Juflicein  the  Profeflbrs  of  it !  Scandalized  among  Heathen 
Kingdoms,  among  Turks  and  Unbelievers !  And  Cbrijlianity  in 
our  own  Land,  how  hath  it  been  dilhonoured  by  the  Prac- 
tices of  thofe  that  pretend  to  that  holy  Name  !  How  hath 
the  Converfion  of  wild  Heathens  in  the  Indian  Nations  been 
hindered  by  the  Injuftice  and  Fraud  of  Chrijlian  Merchants 
and  Traders  there,  or  by  Merchants  who  call  themfelves  ChriJ- 
tians.  I  have  heard  it  faid  by  Perfons  whom  I  could  fully 
credit,  that  a  Turk  when  he  is  fufpedled  of  Fraud  and  Cheat- 
ing, will  reply,  ^hat,  do  you  think  I  am  a  Chrijlian  ?  O !  how 
hath  the  Gofpel  of  the  lovely  ^^yz<j  been  rendred  odious  by 
the  abominable  Pra6tices  of  thofe  that  pretend  to  honour 
him  !  What  Fallhood,  what  Lying,  what  Perjury,  and  Cheat- 
ing, and  Deceit,  and  Violence  have  been  prai^tifed  by  our  Tra- 
ders in  foreign  Lands !  Thus  there  has  been  an  ill  Savour 
of  our  holy  Chriflianity  carried  beyond  the  Seas,  by  thofe, 
perhaps,  who  have  pretended  to  convert  the  Infidels.  And 
many  in  our  own  Nation,  who  have  begun  to  fet  their  Faces 
towards  Heaven,  have  been  forely  difgufted  at  the  knavifh 
Practices  of  ProfefTors,  and  been  tempted  to  think  that  all 
Religion  is  a  Jed,  and  to  abandon  the  Ordinances  of  the  Gof- 
pel. But  when  Souls  fbumble,  and  fall,  and  perifli  by  fuch 
Difcouragements,  Woe  to  him  that  gave  the  Offence,  and 
laid  this  Stumbling-block  of  Iniquity  in  their  Way.  How 
heavy  mufl:  the  Blood  of  Souls  lie  upon  fuch  Sinners! 

Surely  there  has  been  enough  faid  on  this  Head  to  difcou- 
rage  Opprejjion,  Deceit,  and  Injiijtice  in  the  ProfefTors  of  Chrif- 
tianity,  if  Argument,  and  Shame  and  Terror  caji  have  Power 
and  Prevalence  over  Sin  and  Temptation.  O  may  Almighty 
Grace  attend  this  Difcourfe  of  Jujlicej  and  work  the  facred 
Love  of  it  in  the  Hearts  of  Men  ! 

Now  if  ye  are  made  willing  to  walk  by  the  Rules  of  Equity 
and  Juftice,  inftead  of  propofing  particular  Dire6tions  for  this 
End,  I  fhall  proceed 

In  the  fifth  and  lafl  Place,  to  point  out  the  varims  Spring: 
of  Injuftice,  that  ye  may  avoid  them. 

The  great  and  general  Spring  of  Injuflice  to  our  Neigh- 
bour is  a  criminal  and  excejjive  Levetoour  felves.  For  fince  the 
comprehenfive  Notion  of  j^ujiice  lies  in  this,  To  give  to  every 
mn  that  which  is  ducy  it  follows,  that  the  general  Notion  of 

C  c  4  Injuflice 


400  Chrijiian  Morality,  viz.  Vol.  II. 

Injiijlice  confifls  in  taking  to  our  felves  more  than  is  due,  or  in 
groing  lefs  than  is  due  to  our  Neighbour, 

There  are  a  thoufand  Inltances  of  this  Unrighteoufnefs  a- 
mong  Men,  in  reference  to  their  Bodies,  their  Souls,  their 
good  Name,  or  their  Pofleflfions  in  the  World.  This  general 
Term  of  hijujlice  is  fo  excenfive,  that  it  includes  a  great  Part 
of  the  Sins  forbidden  in  the  fecond  Table.  Difobedience  to 
Parents  and  Gcoernors,  Rebellion,  Treafon,  Murder,  Adultery, 
Theft,  Violence  and  Plunder,  Cheating,  and  Deceit,  and  Slander^ 
with  all  finfid  Defires  to  poffy's  zvbat  belongs  to  our  Neighbour, 
may  be  jutlly  ranked  under  the  Head  of  Unrighteoufnefs  : 
And  they  fpring  from  this  one  Fountain,  namely,  ^w  exceffive 
Regard  to  Self,  It  is  to  this  natural  and  exalted  Idol  that  we 
facrifice  the  Peace  and  the  Property,  the  good  Name,  and 
even  the  Life  of  our  Fellow-Creatures.  Nor  will  any  Method 
be  effe6lual  to  fecure  us  from  the  Pra6lice  of  Injuflice,  till  we 
learn  to  degrade  cSV//"  a  little  in  our  own  En:eem,and  to  judge 
of  owx  Neighbour,  and  of  the  Things  that  are  his  Due,  by  the 
fame  Rule  andMeafure  by  which  wc  take  anEftimate  of  our 
felves,  and  of  lohat  is  due  to  us.  Let  us  put  our  Neighbour  ia 
the  Place  of  Self,  and  judge  how  he  ought  to  be  treated. 

But  that  we  may  more  effedlually  guard  our  felves  from 
the  Temptations  of  Injuflice,  let  us  defcend  to  Particulars, 
and  we  fhall  find  that  almofl:  all  the  unrighteous  Pradlices  of 
Men  fpring  from  fome  of  thefe  fix  Principles;  (  viz. )  Covet- 
oufnefs.  Pride,  Luxury,  Sloth,  Malice  againfl  Men,  or  Difirufl 
of  God. 

I.  Covetoufnefs  is  a  great  Spring  of  Injuflice.  This  confifls 
in  an  immoderate  Defire  of  poffefjing :  And  we  are  told  by  the 
Apoflle,  that  the  Love  of  Money  is  the  Root  of  all  Evil,  which, 
while  Jome  have  coveted  after,  they  have  not  only  erred  from 
the  Faith,  but  they  have  ventured  upon  many  Sins,  as  well 
as  pierc'd  thewfelves  through  with  many  Sorroivs.  For  they  that 
*u)illbe  rich,  fall  into  Temptation  and  a  Snare,  and  into  many  foolijh 
and  hurtful  Lufis,  which  droivn  Men  in  Dejiruction  and  Perdition ; 
I  Tim.  vi.  9,  lo.  Solomon  is  of  the  fame  Mind,  Prov,  xxviii. 
20,  22.  He  that  maketh  haft  to  be  rich,  foall  not  be  innocent,  iox 
he  hath  an  evil  Eye  upon  the  PofTeflions  of  his  Neighbour. 

It  is  from  this  curfed  Root  of  Covetoufnefs  that  a  Multi- 
tude of  bitter  Fruits  proceed.  It  is  by  this  vicious  Principle 
working  within  us,  that  we  are  tempted  to  take  what  is  not 
our  Due,  either  by  Craft  or  by  Violence,  Hence  it  is  that  Men 
cheac  each  oi;her  ia  their  daily  Commerce,  chey  defraud  and 
"  gv^r-rmb 


Serm.  XXV.  Justice,  &c.  401 

ovcr-reacb  their  Neighbour,  ifthey  can,  in  every  Rnr^^ain  they 
make,  and  try  all  the  Arcs  of  fubtle  Knavery,  in  order  to  en- 
rich themfelve?.  They  divefl  their  Souls  of  'I'ruth  and  Vir- 
tje,and  put  ofF  Confcience  and  Shame  to  load  thewfekes  with 
thick  Clay. 

It  isCovetournefs  that  teaches  the  Sons  of  Men  to  practife 
upon  their  Dealers  with  a  falfe  Balance  and  a  deceitful  Beam. 
They  fliorten  tlieir  Meafures,  and  leiren  ih-ir  Weights  by 
which  they  fell  their  Goods  :  But  when  the  Cafe  ahers,  and 
they  buy  anything  for  themfelves,  they  will,  if  poflible,  take 
another  fort  of  Weight,  or  ufe  a  difFerenc  Meafure,  alliuA/V6 
are  an  Abomination  to  the  Lord. 

It  is  the  fame  evil  and  unrighteous  Principle  that  pcrfuades 
the  Seller  to  put  ofF  corrupt  and  damaged  Wares  for  good  and 
found,  and  to  cozen  his  Neighbour  with  Merchandize  that  is 
by  no  means  fuch  as  he  reafonably  expecls.  It  is  this  Prin- 
ciple that  perfuades  the  Buyer  alio  to  cheat  his  Neighbour 
with  corrupt  and  falfe  Money ^  which  he  knows  to  be  unlawful 
Coin.  For  corrupt  Merchandize  and  corrupt  Money,  falfe 
Balances,  light  Weights,  and  fcanty  Meafure,  feem  all  to  Hand 
in  the  fame  Rank  of  Deceit :  Thefe  are  all  Weapons  of  Crafc 
and  Knavery  to  give  a  fecret  Wound  to  their  Neighbour's 
Ellate,  they  all  belong  to  the  Armory  of  Fraud,  and  the 
Magazine  of  Unrighteoufnefs. 

It  is  this  covetous  Humour  that  tempts  the  Tongues  of  Men 
to  /peak  flattering  Falfhoods  in  their  daily  Dealin,2;s,  and  fome 
of  them  make  an  hourly  Sacrifice  of  Truth  to  the  Gain  of-a 
Penny.  It  is  from  this  Principle  that  they  break  their  Promifes 
of  Payment;  they  with-hold  the  Money  that  is  due  to  their 
Neighbour,  beyond  all  reafonableTime,  and  that  for  no  other 
Reafon  but  to  gain  by  the  Loan  of  it :  They  delay  the  Pay- 
ment of  their  poor  Creditors  for  many  Months,  or  perhaps 
for  Years,  and  put  the  Advantage  which  they  make  of  this 
Delay  into  their  own  Purfe.  This  is  a  frequent,  but  an  un- 
righteous Pra6life  in  our  Day:  For  the  Profit  that  accrues  by 
the  detaining  of  Money  that  is  due  to  another  beyond  the 
cuftomary  or  contra6led  Time  of  Payment,  (hould  doubclefs 
be  given  to  the  Perfon  to  whom  the  principal  Money  was 
due;  or  atleaft  he  fiiould  have  fuch  a  valuable  Share  of  it  as 
may  compenfate  the  Damage  or  Lofs  he  fuftains  by  the  Delay. 

It  is  a  covetous  Defire  of  Gain  that  tempts  Men  to  prac- 
tife Extortion^  and  to  prey  upon  the  Necefflties  of  thofe  they 
deal  with.  When  the  Buyer  waats  any  Conveniency  of  Life, 

they 


4oi2  Chrifttan  Morality,  viz.  Vol.  11. 

they  force  him  to  give  much  more  than  it  is  worth,  becaule 
he  flands  in  the  LUmofl  Need  of  it  :  Or  they  conllrain  the 
Sculler  perhaps  to  part  with  fome  of  his  moft  valuable  Poflef- 
fions  for  a  'I'rifle,  becaufe  he  is  under  fpecial  Neceffity  and 
prefcnt  Didrefs.  This  was  the  Extortion  which  Jucob  prac- 
tifed  upon  his  Brother  i^r/,  when  he  made  \\\m  fell  his  Birth- 
right  for  a  Mcfs  of  Pottage^  while  he  was  faint  mth  hunting. 
And  it  is  the  lame  Iniquity  when  we  impofe  upon  the  Ignorance 
or  known  Unskilfulnefs  of  the  Perfon  we  deal  with  ;  and 
efpecially  when  we  make  our  Advantage  of  Children  or  Ser- 
vants, or  of  Perfons  who  confefs  their  own  Ignorance,  and 
leave  the  Choice  of  the  Goods,  or  the  Determination  of  the 
Price,  to  the  Confcience  of  him  that  fells. 

We  may  indeed  fee  a  juft  Value  upon  our  own  Goods ; 
but  we  mufl  not  fet  a  Price  upon  any  Man's  prefiing  Necef- 
fity, nor  raife  a  Tax  upon  his  Ignorance.  It  can  never  be 
certainly  determined  how  much  it  is  lawful  for  a  Trader  to 
get  by  his  Merchandize:  Doubtlefs  he  may  fometimes  make 
a  greater  Gain  of  the  fame  Things  than  at  another  ;  And 
this  is  often  neceiTary,  in  order  to  compenfate  the  Loffes,  the 
Risks,  or  Dangers,  that  he  pafles  through.  He  may  lawfully 
make  thofe  Advantages  which  the  Change  of  Things,  and 
the  divine  Providence  often  puts  into  his  Hands :  Nor  is  it 
imlav/ful  for  him  to  take  more  of  fome  Perfons  than  he  does 
of  others  for  the  fame  Merchandize;  for  he  may  treat  fome 
of  hisCufcomers  favourably,  though  he  mufl  deairighteoufly 
and  juflly  with  them  all.  But  let  him  fee  to  it  that  he  ufe 
Ingenuity  towards  the  Poor,  the  Neceflltous,  and  the  Unskil- 
ful, as  well  as  Moderation  toward  all  Men.  The  Circum- 
fiances  of  Things  are  fo  various,  that  much  of  the  Praftife 
of  Jullice  mufl  be  left  to  the  Court  of  Equity  in  every  Man's 
own  Breail,  under  the  facred  Influence  of  this  Rule,  Do  that 
to  others  "jihich  you  think  rcafonable  that  others  ftrndd  do  to  you. 
It  is  bed:  in  all  doubtful  and  difficult  Cafes  to  pra6tife  what  is 
fair  and  honourable  in  the  Sight  of  Men,  and  what  is  fafe  and 
innocent  in  the  Sight  of  God,*  for  a  good  Confcience  is  better 
than  the  largcJlGain:  But  where  the  facred  Prunciples  of  Vir- 
tue are  over-born  bv  corrupt  Inclinations,  the  moral  Powers 
of  the  Soul  are  ftret'ched  at  firft  to  the  Lengths  of  moderate 
Iniquity,  and  Confcience  is  drained  to  the  Indulgence  of  fome 
fmallerUnrighteoufnefs;  but  Virtue  will  die  by  Degrees,  and 
Confcience  will  Jearn  in  time  to  allow  bolder  Injuftice.  And 
then,  though  it  may  be  ftupified  and  fenfelefs  for  a  Seafon, 

yet 


Serm.  XXV.  JusTicr,  iSdc.  463 

ycc  Icc  the  Sinner  know,  tliac  it  will  have  its  Feeling  return 
again,  and  the  Guile  of  Knavery  and  Fallhcu)d  will  torture 
ilie  Soul  with  unknown  Agonies  here  or  hereafter. 

But  the  wretched  influence  of  this  Fie e  of  Covetoufnefs  is 
not  confuied  only  to  Traffick  and  J\'krchiindize  :  Ic  fpreads  its 
Unrighteoufnefs  much  farther  and  wider:  Jt  tempis  the  Sons 
and  Daughters  of  Men  to  with-hold  due  Honour  and  ne- 
Ccflarv  Supplies  from  their  aged  Parents,  and  expoles  to  great 
Hardfliipj  in  the  latter  End  of  Life,  thofe  to  whom  we  owe 
our  Life  itfelf, and  theComforis  of  it  in  our  younger  Years. 
It  with-holds  Wages  from  the  Servant,  and  Salary  from  liini 
that  has  earned  it.  It  forbids  thofe  who  have  received  Be- 
nefits to  make  a  grateful  Return  to  their  Benefactors.  Ic 
will  teach  a  Man  to  flop  his  Ears  at  the  Cry  of  his  Neigh- 
bour in  Difirefs,  Icil;  it  Ihould  cofl:  fome  Money  for  his  lle- 
lief.  It  refufes  an  Alms  to  the  ftarving  Poor,  and  finds  an 
Excufe  for  the  Churl,  left  he  ftretch  out  his  Hand  of  Bounty 
to  a  perifliing  Family.  It  is  fo  wrapt  up  in  Self^  that  ic 
never  conllders  what  js^^/^  to  another;  and  ventures  co  break 
all  the  Rules  of  Righteoufnefs  rather  than  diminilh  its  own 
Eilate,  or  part  with  any  thing  it  can  call  Mine.  Ic  wou'd 
fuffer  a  Church  or  a  Kingdom  to  link  and  perifh,  and  lee 
tiie  publick  Peace  be  broken,  and  the  Nation  diilblv'd,  if 
it  might  but  fecure  ic  felf  and  irs  own  PofTeflions  in  the 
midfl  of  thofe  Ruins.  An  accurfed  Vice  !  An  Iniquity  big 
with  Mifery  and  Defolation !  yet  it  hides  it  felf  too  often 
from  Convi6lion  and  Reproof ;  it  runs  Jike  a  River  under 
Ground,  and  attempts  to  conceal  it  felf  under  the  ipecious 
Difguifes  of  Frugality  and  Virtue,  while  ic  pra61ires  all  the 
Mifchiefs  we  have  been  defcribing. 

II.  Fride  is  another  Spring  of  Injujiice.  But  having  bro- 
ken up  the  Fountain  of  Covetoufnefs  as  of  a  great  Deep,  and 
traced  it  in  its  various  Streams,  the  Labour  of  drying  them 
up  has  employed  fo  much  Time,  that  the  Purfuic  of  the 
ether  Springs  of  Unrighteoufnefs  muft  be  delayed  till  a  further 
Seafon. 


CAD 


SERM. 


404  Chrijlian  Morality,  viz.  Vol.  II. 

'if*  'J?  4^  4"  'J'  *$*  'J?  'J'  •f"  't"  'J* »}?  ^-fr  'iV  'J^  4'*  *fr  'J»  *J» «»[(?  *)!!?  4''  €^  'J'  ^  ^5?  'J'  'J'  *$» 

ct(»  t)rj  c%  ()^j  cT-)  cTj  cT.;  1%  bjrd  c)rj  ir^  d^  d^  v^  imt  cmj  cJTj  c)j(i  ctjji  i)T|!j  C^  tff^  cTj  tlfllj  clr^  ()|(>  t!^j  cjfft  c)!^ 

SERMON     XXVI. 

Chriftian  Morality,  viz.  Juftice,  Purity,  &^c. 

P  H  I  L  I  p.  iv.    8. 

—  Whatfoever  Things  arejuft^  whatfoever  Things  are  pure  — 
think  on  thefe  Things. 

7UJlice  and  Truth  are  two  of  the  chief  Bands  that  preferv-e 
human  Society.  If  Truth  and  Jufiice  perifh  from  the 
Earth,  the  Sons  of  Men  would  become  like  the  Savages 
of  the  Wildernefs,  where  the  ftrong  or  the  crafty  Animals  prey 
upon  the  Weak,  the  Simple,  and  the  Innocent.  The  Lord 
God,  the  i\uthor  of  Nature,  is  a  God  of  Juffice^  and  he  has 
written  fomething  of  this  Law  in  the  Confciences  of  Men.  But 
the  God  of  Grace  has  given  us  much  plainer  Rules  for  the 
Pradice  of  it,  hath  allured  us  to  Righteoufnefs  by  fweeter  Mo- 
tives, and  hath  guarded  it  with  more  awful  and  folemnTerrors. 
Thefe  things  have  been  the  Subjedl  of  the  former  Difcourfe  ; 
and  that  we  may,  as  far  as  pofTible,  afTift  towards  the  rooting 
out  of  Injuftice  from  the  Hearts  and  Lives  of  Chriftians,  I  have 
begun  to  point  out  fome  of  the  chief  Principles^  or  Springs 
of  it. 

The  frff  which  I  mentioned  is  Cci^^/^'/^y^f/},  a  vicious  Weed 
that  grows  in  corrupt  Nature,  and  is  fruitful  of  a  thoufand  un- 
righteous Adions. 

I  proceed  now  to  the /^rW,  that  is  Pride.  W^hen  a  Perfon 
fets  too  high  a  Value  upon  himfelf,  and  aggrandizes  himfelf  in 
his  own  Eftccm,  he  is  ready  to  imagine  that  all  things  are  due 
to  him,  and  there's  very  little  left  to  become  due  to  his  Neigh- 
bour. The  proud,  as  well  as  the  covetous  Man,  is  full  of  Self^ 
and  he  forgets  the  Command  of  Love  to  his  Neighbour  :  He 
treats  him  as  if  he  was  not  made  of  the  fame  Clay,  and  lives 
as  though  he  were  obliged  to  no  Duty  to  his  Fellow-Creatures. 
This  is  evident  in  a  Variety  of  Inftances. 

It  is  Pride  th^i  forbids  us  to  give  dueRefpeElto  thofe  that  are 
above  us  in  Uhe   Family^  in  the  Churchy  or  in  the  Civil  State  : 

And 


Serm.  XXVI.  Justice,   Purity,  &c.  405 

And  inflead  of  paying  the  Ilonours  that  are  due  to  Superiors, 
we  arc  tempted  to  treat  them  with  Infolcnce  and  Scorn.  Many 
a  Father^  in  our  degenerate  Age,  has  found  this  unhappy  Ef- 
fe(^l  of  raifing  his  Children  too  foon  and  too  high  :  And  the 
Mother  has  fecn  her  Sin,  and  felt  it  in  her  Punifhment,  when 
fhe  has  cockered  up  her  young  Off-fpring  in  Pride,  and  there- 
by taught  them  to  break  the  Rules  of  Jttftice^  to  flight  all  her 
Authority,  and  make  a  Scoff  of  that  Pre-eminence  which  God 
and  Nature  have  given  her. 

The  proud  Man  is  ready  to  fay  in  his  Heart,  "  All  that  are 
*'  around  me  ought  to  pay  me  Refpedl,  and  do  me  Juftice," 
while  he  is  regardlefs  of  the  Refpeft  due  to  others.  "  Let 
"  them  carry  it  towards  me  as  they  ought,  and  Pll  carry  it  to- 
"  ward  them  as  1  pleafe." 

It  is  Pride  that  inclines  us  to  throw  a  Blot  here  and  there  upon 
the  good  Name  of  our  Neighbour^  and  to  hlemifh  his  Reputation^ 
left  he  fhould  out-fhine  us.  When  fome  honourable  mention 
is  made  of  another  Perfon  in  our  Company,  efpecially  if  it  be 
one  of  our  own  Sex,  our  own  Rank  or  Degree  in  the  World, 
do  we  not  feel  fomething  rifing  within  us  to  lefTen  their  Ho- 
nour, and  to  ftain  their  Charadler  ?  It  is  through  this  Vanity 
and  Ambition  of  Mind,  that  we  are  tempted  to  defame  and 
reproach  our  Neighbour,  and  to  rob  him  of  his  juft  Honour 
among  Men,  and  we  endeavour  to  build  our  own  Fame  and 
Credit  upon  the  Ruin  of  his.  But  it  is  a  fandy,  or  rather  an 
impious  Foundation  -,  and  the  Fame  that  is  built  upon  fuch 
Ground  will  never  ftand.  Fride  inclines  us  to  afllime  more 
Refpe5f  than  is  due  to  our  felves,  and  to  take  it  away  from  our 
Neighbour^  even  as  Covetoufnefs  tempts  us  to  take  more  Money 
to  our  felves  than  is  due,  and  to  deprive  our  Neighbour  of  it. 
Thus  both  of  them  are  oppofite  to  the  facred  Rule  of  Ju§iice  ; 
one  to  that  Juftice  which  we  owe  to  our  Neighbour'* s  Eftate^ 
and  the  other  to  his  good  Name. 

But  the  evil  Influence  of  Pride  fpreads  farther  alfo  *,  for  it 
teaches  us  to  pra6iife  Unrighteoufnefs  in  Matters  of  Property  : 
It  inftru5ls  us  in  the  Methods  of  Oppreffion^  and  infpires  us  with 
a  wicked  Courage  to  pradlifeit  ;  Pfal.  Ixxiii.  6,  7,  8.  When 
Pride  compaffes  Men  about  as  a  Chain^  and  they  wear  it  as  a 
golden  Ornament,  then  Violence  covers  them  as  a  Garment  ; 
and  though  their  Eyes  Hand  out  with  Fatnefs^  and  they  have, 
inore  than  Heart  could  wifh^  yet  they  are  corrupt^  and  fpeak  wick- 
edly concerning  Opprejion,    They  gnpe  thofe  that  are  poor,  be- 

caufe 


406  Chriftian  Morality,  viz.  Vol.  II. 

caufe  they  themfelves  are  mighty.  They  refufe  to  pay  the  juft 
Demands  of  their  Neighbours,  they  fpeak  loftily^  and  ftand  it 
out  with  them  againft  all  Right  and  Juftice,  becaufe  they  are 
great  in  the  World.  It  is  the  Rule  of  Juftice  to  change  Places 
with  our  humble  Neighbour,  and  afk  our  felves,  What  we 
Ihould  think  due  to  us,  if  we  were  in  his  Place }  Or  at  lead  we 
ihould  fet  our  felves  and  our  Neighbour  upon  the  Level,  and 
confider  what  is  juft  and  right  on  both  Sides.  But  the  Heart 
of  Pride  cannot  bear  fuch  a  Rule^  it  exalts  it  lelf  far  above  the 
Level  of  Mankind,  and  pradlifes  toward  thofe  that  are  around 
it  with  a  fuperior  Infolence  and  Injuftice.  Curfed  Pride ^  the 
Firft-born  of  Hell  !  It  feized  our  firft  Parents,  and  tempted 
them  to  aim  at  Godhead,  to  pra6life  Injury  to  God  himfelf, 
and  aflume  a  Right  to  the  Fruit  of  the  forbidden  Tree  !  Vile 
Iniquity,  that  hath  tainted  all  the  Seed  of  jidam  I  It  is  a  haugh- 
ty Poifon  that  was  infufed  into  our  Veins  with  the  firft  Sin  ; 
and  where  fhall  we  find  the  Son  or  Daughter  of  Eve  that  is  not 
infedled  with  it  ?  Blefled  be  the  Grace  of  God,  wherefoever 
its  Dominion  is  broken,  fo  that  it  does  not  break  out  into  all 
the  Works  of  Unrighteoufnefs  ? 

The  third  Spring  of  Injuftice  among  Men  is  Profufenefs  and 
Luxury,  When  Perfons  affe6l  to  live  in  a  manner  above  what 
their  Circumftances  will  aflford,  they  are  tempted  to  intrench 
upon  the  Property  of  their  Neighbour,  either  by  Cheating,  or 
by  Violence. 

It  is  the  Language  of  Luxury,  "  I  muft  indulge  my  Appe- 
"  tite,  my  Table  muft  be  furnifhed  with  a  coftly  Variety,  and 
"  I  muft  eat  and  drink  with  Elegance  (as  is  the  modifliPhrafe) 
"  I  muft  treat  my  Friends,  when  they  vifit  me,  with  fafliion- 
*'  able  Entertainments ;  I  muft  keep  fine  Company,  and  make 
''  a  Figure  in  the  World  ;  I  muft  appear  in  fuch  an  Equipage 
"  as  my  Neighbour  allows  himfelf,  though  he  be  ten  times 
"  richer  than  I  am.  I  muft  have  many  Changes  of  Raiment, 
"  for  it  is  a  mean  and  vulgar  Thing  to  appear  too  often  in  the 
"  fame  Drefs  :  My  Houfe  muft  be  fumiflied  after  the  Mode, 
"  and  I  muft  fliine  at  Home  and  Abroad  in  Silks  or  in  Silver, 
"  for  I  can't  bear  the  Thous;ht  that  fuch  or  fuch  a  one  ftiould 
"  outftiine  and  overtop  me."  Then  the  Patrimony  is  fold  or 
mortgaged  to  raife  prefent  Supplies,  and  the  rich  Food  and 
Clothing,  and  luxurious  Expences  of  a  Twelvemonth,  devour 
and  fwallow  up  feven  Years  Income,  or  the  Gain  of  half  their 
Lives. 

What 


Si^rm.    XXVI.  Justice,  Purity,  &c.  4O7 

^Vhat  remains  then,  when  their  own  Subdance  is  not  fuffi- 
cient  to  lupply  their  Vanity,  but  that  they  make  an  Inroad  upon 
the  Property  of  their  Neighbour  ?  They  run  deep  into  Debt 
with  the  Artificer  and  Trader,  and  they  never  concern  tlicm- 
felves  how  to  make  Payment.  The  Workman  has  luiilt  them 
Palaces,  inftcad  of  fuch  common  Dwellings  as  their  Charadlcr 
requires,  and  the  Artificers  of  various  kinds  have  furniflicd  out 
their  Bravery  of  Apparel  or  Equipage  :  But  the  unhappy  Cre- 
ditors are  ready  to  l\arve  in  tattered  Raiment,  through  the  Op- 
prefTion  and  Injuflicc  of  their  luxurious  Neighbour.  And 
when  they  make  a  modefi  Demand  of  what  is  due  to  them, 
they  meet  with  nothing  but  a  Frown  or  a  Jed,  and  the  re- 
proachful Names  of  fancy  and  impertinent.  But  IVo  to  him 
that  ccvets  an  evil  Covet oufncfs  to  his  Houfe^  that  he  may  fet  his 
Nejl  on  high  ;  for  the  Stone  Jhall  cry  out  of  the  Wall  againft 
the  Oppreflbr  ;  l^he  Beam  out  0}  the  Timber  Jhall  anfwer  it., 
and  ihall  bear  Witnefs  againft  Unrighteoufnefs  •,  Hab.  ii.  9. 

This  is  the  crying  Guilt  of  many,  and  very  commonly  prac- 
tifed  in  this  City,  in  greater  or  in  lefs  Degrees  •,  but  perhaps 
the  profufe  Wretch  purfues  a  bolder  Courfe  of  Injuftice,  and 
betakes  himfelf  to  Robbery  and  Plunder  :  He  lies  at  watch  on 
the  High-ways,  he  feizes  and  aflaults  the  innocent  Traveller,' 
and  deprives  him  of  his  Wealth  and  every  thing  valuable,^  in 
order  to  fupport  his  own  wild  and  extravagant  Expences.  Lux- 
ury muft  be  f^d.,  though  Juflice  be  ftarved  ;  and  Luxury  muft 
be  clothed,  tho*  Juftice  go  naked. 

My  Hearers  perhaps  will  think  themfelves  unconcerned  in 
all  this  Story,  and  take  no  Share  of  the  Convi6lion  to  them- 
felves, nor  do  I  know  any  of  them  to  whom  half  this  Charge 
belongs.  But  let  it  be  confidered,  that  Men  don't  ufually  rife 
to  this  Degree  of  Madnefs  all  at  once.  Unrighteoufnefs  has 
feveral  Steps  and  Stages  in  its  Race  ;  if  we  indulge  our  Appe- 
tites, and  fpread  our  Tables,  or  form  our  Apparel  or  our  Fur- 
niture but  a  little  beyond  our  Income,  if  we  once  begin  to  ad- 
mit fuch  a  manner  of  Life  and  Expence  as  exceeds  our  Eftate, 
in  order  to  pleafe  our  own  fenfual  or  vain  Inclinations,  or  to 
vie  with  our  Neighbours,  we  expofe  our  felves  to  moft  evident 
Temptations  of  Injuftice,  and  lead  our  Souls  into  finful  Snares. 
"  We  can't  hve  frugal  as  our  Fathers  did  :  The  Fafhion  is 
"  altered,  and  we  muft  follow  it,  whether  the  Purfe  can  bear 


It  or  no." 


Hence  arife  the  impetuous  Defires  of  haHy  and  extravagant 

Gains 


4o8  ■  Cbrinian  Morality,  viz.  Vol.  JL 

Gains  hy  Gaming^  in  order  to  recover  what  is  loft  by  Luxury. 
Men  venture  largely  upon  the7«r«  of  a  By e^  and  defraud  their 
honeft  Creditors  of  their  Bread  and  Life,  to  pay  (what  they 
call  in  their  Cant)  the  Debts  of  Honour.  A  wanton  fort  of 
Juftice  and  Illegal  Equity  ! 

'Tis  this  luxurious  Fafhion  of  Life  that  hath  filled  our  Land 
with  the  Itch  of  Gaming  \  and  if  the  Turn  of  a  Wheel  can  in- 
title  them  to  Thoufands,  they  defpife  the  flow  and  tedious 
Ways  of  fupplying  their  Wants  by  Labour,  Bufinefs,  or  Traf- 
fick.  Thus  honefi  Induftry  is  difcouraged,  and  Trade ^  which 
is  the  poHtical  Life  of  our  Nation,  lies  groaning  and  expiring. 

Hence  proceeds  the  wicked  Cuflom  of  breaking  Promifes 
to  thofe  whom  we  deal  with,  and  long  Delays  of  Payment,  till 
we  imagine  the  Debt  is  cancelled,  by  being  almofl  forgotten. 
A  vain  and  criminal  Imagination !  as  though  the  daily  increafe 
of  Interejl^  and  the  Patience  of  the  Creditor,  could  make  the 
Principal  ceafe  to  be  due  !  As  though  Time^  and  unjuft  Belay^ 
could  pay  Debts  without  Money, 

Hence  flows  the  unrighteous  Pra5fi:e  of  borrowing  without 
any  Beftgn  to  fay  ^  which  is  grofs  and  fhameful  Iniquity  :  I  would 
hope  none  of  the  ProfefTors  of  Religion  have  fo  far  abandoned 
all  Senfe  of  Righteoufnefs.  Yet  there  are  too  many,  who,  when 
once  they  have  borrowed,  grow  fo  carelefs  and  negligent  of 
'Payment,  that  it  brings  a  Difgrace  upon  their  ProfefTion,  and  a 
Blot  upon  their  Charader.  Profufe  and  thoughtlefs  Sinners, 
who  run  in  debt  to  every  one  that  will  trufl  them  for  the  daily 
Conveniencies  of  Life !  Though  they  have  no  reafonable  Prof- 
ped  of  payif^.g,  yet  they  afk  their  Neighbour  to  lend,  with  a 
free  and  courageous  Countenance,  and  put  a  bold  Face  upon 
their  venturous  Iniquity,  beirg  too  proud  to  let  their  Poverty 
be  known.  But  the  God  of  Juftice  beholds  the  Crime,  and 
writes  their  Names  down  in  his  Book  among  the  Unrighteous^ 
Pfal.  xxxvii.  2  \ .  The  wicked  borroweth^  and  payeth  not  again. 

Hence  it  comes  to  pafs  that  there  are  fo  many  Bankrupts  in 
our  Days,  even  among  the  Proff iTors  of  flridl  Religion  :  A 
fhameful  and  an  ungodly  Pradlice,  if  it  arife  from  Luxury  and 
Profufenefs,  or  from  a  carelefs  Negledl  of  their  proper  Affairs! 
It  was  thought  fufBcient,  in  the  Days  of  our  Fathers,  to  deferve 
an  Expulfion  from  the  Church  of  Chrift,  unlefs  they  could  evir 
dently  make  it  appear,  that  it  was  meerly  by  the  unforefeen  and 
frowning  Providences  of  God,  they  were  reduced  to  this  Ex- 
tremity.    There  is  many  a  Man  hath  groan'd  away  his  latter 

Years 


1 


Serm.  XXVI.  Justice,  Puritt,  &c.  409 

Years  in  Poverty,  and  perhaps  in  a  cold  Prifon,  and  in  mofl 
forlorn  Circumftanccs  of  Life,  by  means  of  the  Profufenefs 
of  his  Youth  :  And  he  has  been  taught  to  read  the  Guilt  of 
Luxury  and  Injujlkc  in  a  long  and  painful  LefTon. 

But  a  profujc  and  Jenfual  Humour  is  not  only  the  Spring  of 
Unrighteoufnefs  among  Perfons  of  better  Rank  and  Circuin- 
ftancc  in  the  World,  but  it  tempts  Servants  alfo  to  be  unjuji 
to  their  Majtcrs :  They  will  now  and  then  provide  a  Treat 
for  themfelves  and  their  Friends;  they  muft  eat  nicely,  and 
drink  to  excefs :  And  thus  they  walle  their  Mafter's  Sub- 
fiance.  They  muft  keep  good  Company  in  the  World,  and 
now  and  then  fpend  a  licentious  Hour  or  two,  while  their 
jufl:  and  reafonable  Service  at  home  is  negledied ;  and  per- 
haps the  Purfe  of  the  Mafter  mufl  pay  for  all. 

Under  the  fame  Head  I  may  bring  a  Charge  of  Injujlice 
againft  the  carelefs  and  ^cvajieful  Servant^  who  perfuades  him- 
felf  that  his  Mafter  is  rich  enough,  and  therefore  he  is  not 
folicitous  to  buy  or  fell,  or  manage  any  Affairs  for  him  to 
the  bed  Advantage.  He  permits  the  Goods  of  his  Mafter 
to  be  wafted  or  embezzled,  he  grows  liberal  and  generous  at 
his  Mafter's  Coft,  and  has  no  Thought  of  the  golden  Rule 
of  our  Saviour,  to  manage  his  Mafter's  Concerns  with  the 
fame  Frugality  and  Conduft,  as  he  would  expe6l  a  Servant 
fhould  do  for  him.  But  'tis  time  I  proceed  to  the  next 
Particular. 

The  fourth  Occafion  of  Injuftice  is  Shth  and  Idlenefs,  For 
the  Jlotbful  Man  is  a  Brother  to  him  that  is  a  great  Wafter  ; 
Prov.  xviii.  9. 

Whofoever  wants  the  Neceflaries,  or  the  Conveniences 
of  Life,  is  bound  to  obtain  them  by  Labour  and  Diligence, 
if  he  is  not  poflefted  of  them  by  any  other  Methods  of  fa- 
vourable Providence.  In  the  Sweat  of  thy  Brows  [halt  thou 
eat  thy  Bready  was  the  Command  given  to  Jdam,  when  he 
was  turned  out  of  Paradife,  and  forfeited  his  Property  in  the 
Truits  of  Eden,  But  when  once  a  Perfon  gets  an  Averfion 
to  Bufmefs,  when  he  finds  aPleafure  inSantering  andTrifies, 
and  indulges  Idlenefs  and  a  lazy  Life ;  then  he  is  tempted  to 
feek  the  Supports  and  Comforts  of  Nature  by  fome  Praftices 
of  Unrighteoufnefs.  The  Jlotbful  Man  ijiill  he  clothed  with 
Rags,  unlefs  he  procure  better  Clothing  by  Fraud  or  Vio- 
lence, Prov,  xxiii.  21. 

Hence  it  is  that  Perfons  learn  the  ^rt  of  Stealings  and  pof- 
■fefs  themfelves  of  the  Goods  or  the  Money  of  their  Neigh- 

D  d  bour 


,4io  Chrijlian  Morality,  viz.  Vol.  IJ, 

hour  by  Thievery.  They  mark  out  the  Houfes  in  the  Day, 
and  break  them  up  at  Midnight  for  Plunder.  They  remo'ue 
the  ancient  Land- Marks,  to  enlarge  their  own  Borders;  They 
violently  take  a-ivay  Flocks,  and  feed  upon  them:  They  go  forth  to 
their  unrighteous  JVork  in  the  Morning,  and  rife  betimes  for  a 
Trey :  They  reap  dozvn  the  Corn  in  their  Neighbour's  Field,  and 
the  I'Vickcd  gather  the  Fintage.  They  caufe  the  Naked  to  lodge 
without  Clothing,  and  take  a^'jjay  the  Sheaf  from  the  Hungry, 
Thcfe  are  they  that  rebel  againfl  the  Light,  they  abide  not  in  the 
Paths  thereof.  Though  God  does  not  lay  Folly  tathemy  nor  punifli 
their  Crimes  by  his  immediate  Judgments,  yet  his  Eyes  are 
upon  their  IVays,  Job  xxiv.  2, --23.  And  many  times  his 
Providence  brings  their  Crimes  tolighr,and  they  are  puniflied 
for  their  Iniquity  by  the  Sentence  of  the  Judge.  O  what  a 
Shame  and  Scandal  is  it,  that  in  a  Nation  profeiTing  Chrifii- 
anity,  there  fhould  be  fuch  Multitudes  trained  up  to  the  pil- 
fering Trade,  and  educated  for  Infamy,  for  Tranfportation, 
and  the  Gibbet ! 

There  are  others,  whofe  Hands  refufe  to  Labour,  and 
whofe  Temper  of  Mind  delights  in  Idlenefs,  but  they  ven- 
ture not  upon  thefe  bolder  Crimes ;  they  learn  other  unrigh- 
teous Arts  of  Cheating  and  Falfiood^  and  fall  into  the  fame  evil 
Pra6lices  which  I  have  juft  before  defcribed  under  the  Head 
of  Luxury.  But  when  Luxury,  Pride,  and  Sloth  join  their 
Forces  together,  the  Temptation  to  Lnjujiice  becomes  ex- 
ceeding ftrong,  and  there  are  few  who  have  Power  torefiftic. 

Such  was  the  unjiift  Steivardy  whom  our  blefled  Saviour 
reprefents  in  a  Parable,  procuring  himfelf  a  way  of  living  by 
cheating  his  Lord  ,•  Luke  xvi.  i,  2,  3,  4.  He  had  "joafied  his 
Mafler's  Goodsy  and  he  was  to  be  cafhier^d  from  his  Service. 
fVhat  ftjall  I  do,  hid  he,  I  have  not  been  ufed  to  work,  I  can- 
not dig ;  there's  the  Sloth  of  the  Man :  He  had  lived  well  in 
his  Stewardfhip,  and  was  grown  proud,  To  beg  I  am  afJjamed. 
.Well,  I  can  purloin  no  more  of  my  Lord's  Eftate  for  my  felf, 
but  I  can  do  it  for  his  Debtors ;  I  will  cheat  him  in  his  Ac- 
counts, and  make  all  his  Debtors,  my  Friends,  by  cancelling 
a  good  Part  of  their  Obligations,  and  thenlfliall  get  a  Liveli- 
hood amongft  them.  O  that  all  fuch  Praftices  had  been 
found  no  where  but  in  Parables  ! 

Some  that  have  been  reduced  to  Poverty  by  Idlenefs,and 
have  borrowed  boldly  what  they  could  never  pay,  yet  wipe 
their  Mouths,  and  think  themfelves  innocent  and  Righteous, 
becaufe  they  have   not  a  Sufficiency  to  make  Payment : 

Whereasj 


Serm.  XXVI.  Justice,  Purity,  &c.  411 

Whereas,  in  truth, 'tis  their  ownSloth  that  makes  them  Poor 
and  keeps  them  fo.     Some  of  thefe  idle  Creatures  wafle  tlicir 
Davs  in  Drowzinefs  and  hiadlivity.     //  little  more  Sleep,  a  little 
more  Slumber  ;    fo  Poverty  comes  upon  them  like  an  armed  Man 
without  refiftancc.     Others  are  a  Httle  more  iprightly,  and 
they  fpend  their  Hours  in  an  Inquifitive  impertinence,  in 
publick  News  and  private  Slander,  in  fearching  and  tattling 
of  the  Affairs  of  other  Perfons  and  their  Famihes,  while  they 
eat,  and  drink,  and  live  upon  the  Labour  of  the  Diligent,  and 
unjuftly  ferve  themfelves  out  of  thelnduflry  of  their  Neigh- 
bour.    So  the  worthlefs  Drone  waffces  the  Summer's  Day  in 
buzzing  and  trifling,  he  gads  abroad,  and  wanders  with  idle 
Flight;  then  he  returns,  and -feeds  upon  the  Honey  that  the 
Bee  has  gather'd,  and  abufes  the  Indnftry  of  a  better  Animal. 
St.  Paul  takes  notice  of  this  fore  of  People  at  Thejfalonica^ 
who  call'd  themfelves  C/;ri/?z^f2^,  and  reproves  them  withjuft 
Severity ;  fVe  hear  there  are  fome  'vohich  'xalk  among  you  difor- 
derhy,  ijoorking  not  at  all,  but  are  Bufy-bodies.     Now  them  that 
are  fuch,  voe  command  and  exhort  by  our  Lord  Jefus  Chrifiy  that 
vjith  Quietnefs  they  'Vdork^and  eat  their  o'von  Bread:  For  even  when 
we  were  with  you,  this  we  commanded  you,  that  if  any  would  not 
worky  neither  fhould  he  eat  ;    2  ThelT.  iii.  10,  &c.  And  in  his 
Letter  to  the  Ephefians,  he  exhorts  the  Thief  to  Diligence. 
Let  him  that  Jlole,  fteal  no  more,  hut  rather  let  him  labour,  work- 
ing with  his  Hands,  the  Thing  which  is  good;  and  that  not  only 
for  his  own  Support,  but  that  he  may  have  to  give  to  him  that 
needeth,  Ephef.  iv.  28.     How  little  do  thofe  Chrifiians  read 
their  Bibles  !    Or  how  little  do  they  mind  what  the  great 
Apoflle  tdls  them !  They  profefs  they  were  never  brought 
up  to  work,  and  give  that  Anfwer  roundly  as  a  fufficient 
Excufe  for  Idlenefs:  And  therefore  when  they  become  poor 
and  neceflitous,  they  think  it  the  Duty  of  others  to  main- 
tain them,  without  ftretching  out  their  own  Hand  for  any 
thing  but  to  beg  and  receive.     They  will  apply  themfelves 
to  no  Employment,  though  they  are  told  their  Duty  conti- 
nually: Their  Pride,  Indolence,?iudi  Sloth  v^ith-hold  them  from 
Labour,  though  they  are  called  to  it  daily  in  the  loudefl  Lan- 
guage in  which  God  now-a-days  fpeaks  to  his  Creatures ;  and 
that  is  the  Voice  of  Reafon,  of  Scripture,  ^nd  of  Providence. 

But  there  is  another  fort  of  Sloth  and  Idlenefs,  that  leads 
on  to  the  Praftice  of  Injuflice  too,  and  that  is  when  Men 
are  bufy  in  their  Trades,  and  the  Affairs  of  Life,  but  feldom 
look  into  their  Jccounts,  or  perhaps  keep  none  at  all :    And  thus 

D  d  2  they 


4-12  Cbrijlian  Morality,  viz.  Vol.  II. 

they  live  upon  the  fpend,  and  are  utterly  ignorant  whether 
their  Income  will  fupport  it.  They  eat  and  drink  with  daily 
Chearfulnefs,  and  fleep  found  upon  their  Pillow,  while  they 
know  not  whether  their  Food  and  Raiment,  and  even  the 
Bed  they  reft  on,  be  their  own  or  no.  Perhaps  they  have 
let  their  Accounts  run  long  behind,  they  are  a  little  Jealous 
of  their  Circumftances,  and  then  it  is  an  unpleafant  and  te- 
dious 7'ask  to  take  a  thorough  Review  of  them.  By  this 
means  they  run  on  venturing  and  heedlefs,  till  Juilice  over- 
takes them,  and  Ruin  feizes  them  at  once.  Then  they  fee 
what  a  fliameful  and  cruel  Inroad  they  have  made  upon  their 
Neighbour's  Property  :  They  find  then  that  they  have  fed 
and  clothed  themfelves  and  their  Houfhold  out  of  their 
Neighbour's  Eftate.  What  fliall  I  fay  to  Perfons  of  this 
Chara6ler  ?  Their  Souls  are  generally  harden'd  on  all  Sides 
againfl:  Conviftion,  and  it  is  with  much  Difficulty  they  are 
ever  brought  to  confefs  their  own  Folly,  their  Sloth  andUn- 
righteoufnefs.  Ask  thy  felf,  O  Man,  O  Woman,  ask  thy 
felf  this  (liort  and  folemn  Queftion,  Am  I  mlling  my  Neigh" 
hour  flooiild  deal  thus  with  me^  and  fpend  my  Subftance  for  his 
daily  Support, 

Here  let  it  be  obferved,  that  I  would  always  except  from 
this  Accufation  fuch  as  are  mere  Children,  and  cannot  Work, 
or  fuch  as  are  aged  and  paft  all  Ability  of  Labour,  fuch  as 
are  weak  and  fick,  and  rendred  thereby  utterly  uncapable  of 
working,  and  fuch  as  feek  work  with  honefi Diligence^  and  would 
be  glad  to  be  employ'd  in  any  thing  they  can  do,  if  they 
could  find  others  to  employ  them.  Some  of  thefe  indigene 
and  necefTitous  Perfons  are  in  every  City,  and  they  feem  to 
be  marked  out  by  Providence  as  the  proper  Obje6ls  of  Cow- 
faffion  and  Bounty^  and  are  not  to  be  blended  with  the  floth- 
ful  and  idle  Creatures  in  the  general  Charge  of  Unrighteoufnefs. 

Fifthly,  The  next  Spring  of  Injuflice  is  Malice  and  Envy. 
This  is  the  vileft  of  all,  and  the  mofl  like  the  Devil;  for  it 
contrives  Mifchief,  and  brings  Injury  upon  others,  without 
feeking  Gain  and  Advantage  to  Self  This  is  a  vile  Iniquity, 
and  has  a  great  deal  of  the  Spirit  of  Cruelty  and  of  Hell  in 
it,  where  Ill-nature  and  Spite  reign  and  triumph. 

Though  Envy  and  Malice  awaken  and  excite  the  Sinner 
to  A6ls  of  Unrighteoufnefs  and  Violence,  and  tempts  us  to 
rob  our  Neighbour  of  what  is  his  Due  ;  yet  thefe  vicious 
Principles  aim  more  frequently  to  diflurb  the  Peace,  or  Health 
and  goQd  Name  of  our  Neighbour,  than  to  injure  hi$  Ejlate. 


Serm.  XXVI.  JasTicE,  Purity,  &c.  413 

It  is  Wrath  and  Hatred  that  bolls  up  the  Blood  into  Fury  and 
Revenge,  and  moves  us  to  fmitc  our  Neighbour  with  ihe  Fiji  of 
IVickednefs  \  nor  is  the  guilty  PafTion  allay'd  till  it  has  pradifed 
Mifchicf  to  his  Body,  or  his  Iveputation,  or  his  Family,  or  to 
fomcthing  that  belongs  to  him.  Mcnce  proceed  Murders  and 
Deathy  and  all  the  Train  of  Evils  and  Injuries  of  the  cruel  and 
bloody  kind.  It  was  from  this  Principle  that  Cain  flew  Abel 
his  Brother,  that  the  Sons  of  Jacob  fold  Jofeph  into  Slavery  : 
It  was  from  this  Principle  that  Sanballat  and  Tobiah  join'd  their 
Rage  and  their  Councils  againll  the  Jevos^  that  they  might  hin- 
der the  rebuilding  of  Jerufalcm^  and  endeavour  to  deftroy  the 
Builders,  and  throw  down  the  Work  •,  Nehemiah  ii.  10. 

I  hope  there  are  no  Examples  of  this  flagrant  Injujlice  to  be 
found  among  us  who  profefs  Piety.  But  are  there  none  of  us 
guilty  of  fome  lefler  Injuries  riling  from  the  fame  Principle  ? 
Are  there  none  of  us  that  indulge  our  Tongues  to  backbite  and 
flander,  to  make  our  Neighbours  look  odious,  or  to  make  our 
felves  eafy  or  merry  ?  This  is  to  play  the  Madman,  who  cafis 
abroad  Fire  brands.  Arrows,  and  Death,  and  [a^js.  Am  I  not  in 
fport  ?  Prov.  xxvi.  18.  Are  there  none  of  us  that  delight  to 
teize,  and  vex,  and  torture  our  Neighbour  by  difagreeable 
Speeches,  and  fly  Reproach  ?  Do  we  never  envy  and  provoke 
one  another,  contrary  to  the  Apoftle's  exprefs  Prohibition  .^  GaL 
V.  26.  Do  we  not  take  pleafure  to  repeat  the  Things  that  make 
each  other  uneafy,  in  order  to  vent  the  Gall  within  us,  and  fcatter 
the  Venom  upon  our  Neighbour's  good  Name  ^  This  is  Malice 
and  Unrighteoufnefs  together  •,  a  complicated  Crime,  which  one 
would  think  fhould  be  abhorred  by  every  Chriftian,  if  one  did 
not  frequently  fee  and  feel  the  Pra6^ice  of  it  among  the  Pro- 
feflbrs  of  the  Name  of  Chrift,  I  might  well  compare  fuch 
Creatures  to  a  IVafp  or  a  Hornet,  who  firfl:  teize  and  difquiet  us 
with  their  endlefs  Humming,  and  e'er  we  can  get  rid  of  them, 
they  fix  their  painful  Sting  in  our  Flefli  ;  tho'  neither  the  Pain 
nor  the  teizing  Vexation  they  give  us,  can  procure  any  Conve- 
niency  to  thofe  peevifli  Infedts,  thofe  noify  Animals  of  a  little 
angry  Soul. 

If  we  are  Poor,  this  evil  Humour  tempts  us  to  envy  the 
Riches  of  our  Neighbour,  and  we  magnify  and  exalt  them  be- 
yond the  Truth,  that  we  may  give  fome  Colour  to  our  fplene- 
tick  and  uneafy  Carriage.  If  we  are  afflided,  or  /;;  Pain,  we 
envy  the  Welfare  and  the  Eafe  of  others,  we  enlarge  our  Pa- 
laphrafes  upon  theirBleflings,  and  blacken  their  Charader,  that 

D  d  3  they 


4^4  Chriftian  Morality,  viz.  Vol.  IL 

they  may  appear  unworthy  of  fuch  Favours,  and  worthy  of  our 
Indignation  and  Envy.  "  When  lliall  the  Time  come,  O 
*'  Lord  Jefus^  thou  King  of  Right eoufnefs^  and  King  of  Peace^ 
*'  when  fhall  that  Day  appear,  that  Ephraim  fhalJ  not  envy 
"  Judab^  nor  Judah  moleft  Ephraim  ?  When  fhall  it  be  that 
''  no  ravenous  Beajl  fhall  come  a-near  Zion^  and  there  Jhall  be 
"  nothing  to  hurt  or  dejlroy  in  all  thy  holy  Mountain  .^" 

The  laft  Spring  of  Injuftice  that  I  fhall  mention,  is  Unbeliefs 
and  Diftruji  of  the  Providence  of  God.  When  Perfons  are  in 
low  Circumllances,  they  are  fometimes  hurried  by  the  Power 
of  this  Temptation  to  ufe  finful  Means  in  order  to  obtain  what 
they  want,  or  at  lead  what  they  fancy  they  want  for  the  com- 
fortable Support  of  Life.  The  W^ord  of  God  has  many  en- 
gaging Promifes  in  it,  to  thofe  who  are  diligent  in  their  Duty  ? 
Tho'  the  Soul  of  the  Sluggard  deftreth^  and  hath  nothings  yet  the 
Soul  of  the  Diligent  fhall  be  made  fat.  Prov.13.4.  It  is  the  hand 
of  a  diligent  Man  that  maketh  rich.,  for  it  has  the  Blefling  of  the 
Lord  upon  it.  God  can  increafe  the  handful  of  Meal  in  the 
Barrel.,  and  lengthen  out  the  Stream  of  Oil  from  the  little  Cruife, 
that  the  Debts  of  the  Widow  may  be  paid  thereby,  and  her 
Family  find  Provifion,  i  Kings  xvii.  And  even  fince  the  Days 
of  Miracles  have  ceas'd,  there  are  many  Chrifiians  who  have 
liv'd  by  Faith,  and  have  found  Wonders  of  Support,  not 
much  inferior  to  this  antient  Miracle. 

But  thofe  who  know  not  the  way  of  living  by  Faith.,  are  too 
ready  to  indulge  themfelves  in  fome  little  pilfering  or  cheating 
Methods  to  procure  a  Subfiflence.  Thus  Unbelief  has  a  plain 
Tendf^ncy  to  Unrighteoufnefs.,  but  he  that  believeth  fhall  not  make 
hafie,  Ifa.  xxviii.  16.  He  that  believes  the  Care  of  God  toward 
his  own  People,  and  puts  his  Truft  in  his  Redeemer,  who  is 
Lord  of  all  Things,  he  that  lives  upon  the  Covenant  of  God 
daily,  he  fhall  not  make  hafte  to  make  himfelf  rich,  or  to^  pofTefs 
himfelf  of  the  Comforts  of  Life  by  any  Methods  of  Injuflice ; 
his  Faith  and  Diligence  fhall  be  rewarded  at  leaft  with  daily 
Bread. 

And  now  having  finifhed  this  Subjed,  I  mufl  beg  pardon  of 
my  Reader  for  infilling  fo  largely  on  thofe  two  Virtues,  Juftice 
and  Truth,  in  my  Text.  But  they  are  of  fo  divine  a  Necefllty 
to  make  up  the  Charader  of  a  Chriflian,  they  are  of  fo  valuable 
Importance  to  the  Glory  of  the  Gofpel,  and  fo  lliameful  an 
Inroad  has  been  made  upon  them  in  various  Inflances  in  our 
degenerate  Age,  that  I  was  willing  to  attempt  fomething  to  re- 
trieve 


Serm.  XXVI.  Justice,  Temperance,  &c.  415 

trieve  this  Part  of  Godlinefs  :  And  O  may  the  convincing  and 
fan^fbifying  Spirit  of  God  attend  it  with  his  facred  Intlucnces, 
chat  thofe  who  are  call'd  by  the  facred  Name  oiChrijlian,  may 
never  bring  a  Blemifh  upon  it  by  deferving  the  Characters  of 

Falfe  and  Unjuft    ! 

T/jc  fecorid  Part  of  the  Twenty  Sixth 
SERMON. 


THE  next  Virtue  mentioned  in  my  Text,  is  Purity  •,  What- 
foe^er  Things  are  pure^  think  on  thefe  Things. 

The  Senfc  of  this  Word irv  the  Greek  is  extended 

fo  far  by  fome  Criticks,  as  to  include  Temperance  in  eating  and 
drinking^  as  well  as  Chajlity  and  Modejly  in  all  our  Words  and  Be- 
haviour  •,  and  thus  it  fignifies  almoft  the  farne  with  Sobriety^  and 
implies  a  Rejlraint  upon  all  the  excejfive  and  irregular  Jppetites 
that  human  Nature  is  fubje^f  to. 

Under  thefe  two  Heads  I  fhall  treat  of  Purity  briefly,  and 
fhew  under  each  of  them  how  the  Light  of  Nature^  and  how 
the  Gofpel  of  Chrift  requires  the  Pradlice  of  it. 

I.  Temperance  in  eating  and  drinking  may  be  included  in  this 
Command  of  Purity.,  for  we  can  hardly  fuppofe  the  Apoftle 
omitted  fo  neceflfary  a  Virtue,  and  it  is  not  diredlly  mentioned 
at  all,  if  it  be  not  implied  here.  'Tis  not  beneath  the  Dodlrine 
of  Chriftianity^  to  condefcend  to  give  Rules  about  the  moft  com- 
mon Affairs  of  human  Life,  even  Food  and  Raiment.  It's  a 
piece  of  Impurity  to  imitate  the  Swine,  and  to  gorge  ourfelves 
beyond  meafure  ;  to  give  up  ourfelves  to  fulfil  every  lufcious 
Appetite,  and  every  luxurious  Inclination  of  the  Tajle. 

An  Indulgence  of  this  fort  of  Vice,  what  infinite  Diforders 
doth  it  bring  upon  Mankind !  If  a  Man  would  read  the  Cha- 
Tader  of  a  Drunkard  painted  in  very  bright  and  proper  Colours, 
and  receive  the  fouled  Ideas  of  it  in  the  faireft  Oratory,  he  can* 
not  find  a  better  Defcription  than  Prov.  xxiii.  29,  &c.  Who  hath 
Woe  ?  Who  hath  Sorrow  ?  Who  hath  Contentions  ?  Who  hath 
Babbling  ?  Who  hath  Wounds  without  Caufe?  Who  hath  Rednefs 
of  Eyes  ?  They  that  tarry  long  at  the  Wirte^  they  that  go  to  feek 
mxt  Wine,     Look  not  therefore  upon  the  Wine  when  it  is  red^ 

D  d  4  'i^hen 


41 6  Chriftian  Morality,  viz.  Vol.  II. 

when  it  giveth  its  Colour  in  the  Cup,  when  it  moveth  it f elf  aright. 
SomeMen  in  our  Age  well  undcrftand  \4\\2xSolGmon  here  means. 
But  at  the  laft  it  biteth  like  a  Serpent^  and  ftingeth  like  an  Adder. 
ThePlcafure  will  be  attended  with  intolerable  Pain  and  mortal 
Injury,  when  the  Excefsof  Liquor  fhall  work  like  fo  much  Ve- 
nom poured  into  the  Veins,  and  caft  thee  into  Difeafes  as  incu- 
rable as  the  Biting  of  any  Serpent ;  it  will  do  thee  more  Mif- 
chief  than  an  Adder  with  all  his  Poifon.  There  are  many  that 
have  felt  the  Words  of  Solomon  true,  when  their  voluptuous 
Sins  have  been  dreadfully  recompenfed  with  Ruin  to  their  Soul 
and  Body. 

But  the  infpired  Writer  dv/clls  upon  the  loathfome  Subjed, 
and  bids  us  mark  the  particular  Effe(fl:s  of  it :  Thine  Eyes  Jhall 
behold  Jirange  Women^ayid  thine  Heart  JJo all  utter  perverfe  Things  ; 
that  is,  fays  a  learned  Paraphraft  *  upon  the  Text,  "  Thy 
"  Thoughts  will  not  only  grow  confufed,  and  all  Things  ap- 
"  pear  to  thee  otherwife  than  they  are;  butluftful  andadulte- 
"  rous  Defires  will  be  ftirred  up,"nvhich  thou  canft  not  Rule  ; 
"  and  thy  Mouth  being  without  a  Bridle,  will  break  forth  into 
"  unfecmly,  nay,  filthy,  fcurrilous,  or,  perhaps,  blafphemous 
"  Language,  without  refpefl  to  Qod  or  Man."  Tea^  thou /halt 
he,  faith  the  wife  Man,  as  he  th<it  lieth  down  in  the  midft  of  the 
Sea,  or  as  he  that  lieth  upon  the  top  of  a  Mafl  :  i.  e."Thou  wilt 
"  fottiflily  run  thyfelf  into  the  extremeft  Hazards,  without  any 
"  apprehenfions  of  Danger,  being  no  more  able  to  dired: 
*'  thy  Courfe,  than  a  Pilot  who  fnores  when  a  Ship  is  toffed  in 
*'  the  midft  of  the  Sea  ;  no  more  able  to  take  notice  of  the 
*'  Peril  thou  art  in,  than  he  that  falls  afleep  on  the  Top  of  a 
"  Maft,  where  he  was  fet  to  keep  the  Watch."  They  have  Jlric- 
ken -me,  fhalt  thou  fay.,  and  I  was  not  fick  *,  they  have  beaten  me^ 
and  I  felt  it  not.  When  I  fhallawake,  I  will  feek  it  yet  again, 
'Tis  as  if  the  wife  Mai^ijad  ffH||||^That  to  compleat  thy 
"  Mifery,  thou  fhalt  no^^y  b^^Sfed,  and  abufed,  and 
"  beaten,  but  thou  fhalt  be^  fenfelefe  as  if  no  harm  had  be- 
*'  fallen  thee  :  And  no  fooner  wilt  thou  open  thine  Eyes,  but 
*'  thou  wilt  ftupidly  feek  an  Occafion  to  be  drunk,  and  be 
"  beaten  again." 

My  Friends,  have  ye  never  feen  a  Drunkard  make  that  odious 
Figure,  in  which  Solomon  reprefents  him }  You  find  human  Na- 
ture is  conftant  to  it  felf :  It  appears  now  in  Britain^  juft  as  it 
is  defcribed  in  the  Days  of  old  at  Jerufalem  in  all  its  vicious 
Excefles.  There  is  a  great  Degree  of  Likenefs  between  our 
*  Bijhop  Patrick.  Forefathers 


Serm.  XXVI.  Justice,  Temperance,  &c.  417 

Forefathers  Intemperance,  and  their  Children  of  late  Pofterity. 
One  would  think  one  llicli  a  Speftaclc  as  this,  or  the  mccr  Re- 
port of  it,  with  an  Aflurance  of  the  Truth,  iliould  be  enough  to 
forbid  our  Lips  the  Excefs  of  Liquor,  and  to  fct  a  Guard  upon 
our  felves  in  the  Hour  of  Temptation. 

Not  only  thofe  who  overwhelm  themfelves  with  ftrong Drink, 
and  forget  Reafon  and  Ihemfdvcs^  but  thofe  that  arc  mighty  to 
drink  JVine^  have  a  fevere  Cenfure  caft  upon  them,  and  a  Curfe 
in  the  Book  of  God.  Ifa.  v.  22.  not  only  JVoe  to  them^  ver.  ||. 
that  rife  up  early  in  the  Alorning,  that  they  7nay  find  ftrong  Drink^ 
and  continue  till  Nighty  tilllVine  inflame  them  •,  but  woe  to  them 
that  are  mighty  to  drink  Wine^  even  though  they  are  not  utterly 
overcome  by  it,  to  the  Diforder  and  Difgrace  of  their  Under- 
ftandings.  The  Reafon  is,  becaufe  Nature  will  not  bear  fuch  a 
Quantity  of  Wine  or  ftrong  Liquors  at  firft  •,  and  'tis  prefumed 
Men  have  forced  Nature  beyond  its  original  Capacity,  and  thus 
have  grown  up,  by  Degrees  of  Sin,  to  fuch  a  Strength  in  Drink- 
ing. Thefe  are  they  that  call  Evil  Good^  and  Good  Evil^  and 
that  glory  in  their  Shame. 

Hearken  to  thy  Father's  Advice,  O  Youth,  and  defpife  not 
thy  Mother's  Counfel  •,  Hear  thou.,  my  Son.,  and  be  wife.,  and  guide 
thine  Heart  in  the  way  of  Temperance.  Be  not  amongft  Wine- 
Bibbers^  amongfl  riotous  Eaters  of  Flefh.,  ver.  19.  Youth  is  greedy 
of  Pleafure,  and  in  danger  of  being  corrupted  by  it  •,  therefore 
avoid  the  Society  of  Drunkards  and  Gluttons,  You  fee  they 
are  join'd  together  in  the  Prohibition  and  Threatning  of  the 
Word  of  God,  for  the  Glutton  and  the  Drunkard  fhall  both  come 
to  Poverty.  A  wanton  Indulgence  of  the  Tafte  will  tempt 
Men  to  Revelling  and  Riot,  thence  follows  a  Neglect  of  all 
Bufinefs  •,  and  many  a  Prodigal,  who  had  a  fair  Eftate,  is  by 
this  means  become  a  Beggar  or  a  Prifoner.  Let  us  be  watchful 
therefore  when  we  fit  down  at  a  plentiful  Table,  and  put  a  Kfiife^ 
as  it  were,  to  our  Throat,  if  we  feel  the  Danger  of  a  (harp  and 
wanton  Appetite  •,  let  the  Guard  of  our  Virtue  be  as  fharp  and 
adive  as  our  Thirft  or  Hunger.  Let  us  not  be  defirous  of  feaft- 
ing  our  felves  with  Dainties.^  for  they  too  often  prove  deceitful 
Meat :  And  though  they  are  never  fo  tempting  to  the  Palate, 
yet  they  may  difturb  the  Health  of  the  Body,  or  indifpofe  the 
Mind  for  the  Service  of  Virtue.  But  this  leads  me  to  the  next 
general  Head,  and  that  is. 

To  confider  hm  the  Light  of  Nature  mdmns  this  Vice^  thi^ 
Sort  of  Impurity. 

If 


41 8  Chrijiian  Morality,  viz.  Vol.  11. 

If  it  were  my  Bufinefs  to  make  a  Flourilh  with  learned  Cita- 
tions, it  were  an  eafy  Matter  to  bring  the  Greeks  and  Romans 
hither  to  pafs  Sentence  upon  the  Glutton  and  the  Drunkard^  and 
all  the  Luxury  of  the  Tafte  ;  for  'tis  too  mean  an  Indulgence 
either  for  a  Man  or  a  Chriftian.  It  does  not  become  human 
Nature  to  endanger  the  Welfare  of  all  its  Powers,  and  enflave 
them  all  to  the  ftngle  Senfe  of  Tafting.  "  I  am  greater,  fays 
**  Seneca^  and  born  to  greater  Things,  than  to  be  a  Slave  to  this 
*^  Body,  or  to  live  meerly  to  become  a  Strainer  of  Meats  and 
"  Drinks."  The  wifeft  of  Men,  and  the  bed  Writers  of  all 
Ages,  even  in  the  Heathen  Nations,  have  pafs*d  their  heavy  Cen- 
fures  on  thefe  impure  and  brutal  Follies,  whereby  we  are  reduced 
to  the  Rank  of  Beads  that  Perifli,  or  perhaps  funk  below  them 
by  the  Pra6lices  of  Intemperance  ;  for  there  are  but  few  of  that 
lower  Rank  of  Creatures,  who  fweU  themfelves  beyond  the 
Demands  of  Nature  \  or,  at  lead,  beyond  what  Nature  is  able 
to  bear. 

Let  us  argue  a  little  upon  this  Head  from  the  Principles  of 
Reafon^  and  confider  that  the  chief  Defigns  of  Food  are  thefe 
two,  The  Support  of  our  Nature^  and  the  Refrefhment  of  our 
Spirits.  Therefore  give  Food  to  him  that  is  hungry,  that  Life 
may  be  maintained :  Give  Drink  to  him  that  is  thirdy,  to  aflid 
the  Support  of  Life,  and  to  refrefli  it.  Give  flrong  Drink  to 
him  that  is  ready  to  faint^  that  his  Spirits  may  be  recruited,  and 
Wine  to  him  that  is  heavy  of  Hearty  that  he  may  forget  his  Sor- 
rows, 'Tis  evident  that  every  thing,  which  goes  beyond  the 
mere  Necejfty  of  Nature  for  its  Support,  does  not  prefently  be- 
come finful  \  becaufe  the  Refrefhment  of  Nature  is  alfo  one  End 
and  DefigP  of  our  Food.  Remember  that  the  Supports  of  Na^ 
ture  are  defigned  by  the  God  of  Nature  to  make  us  fit  for  all 
the  Services  and  Duries  of  Life,  and  the  Refrefhments  of  it  are 
ordairicd  by  the  fame  Author  of  Nature  to  render  us  chearfui 
in  x!nt  Difcharge  of  thofe  Duries.  The  one  is  neceflary  to  givfe 
us  a  Capacity  to  perform,  and  the  other  proper  to  render  the 
Performance  chearfui  and  delightful  to  us,  and  to  intermingle 
our  Labour  with  fuch  innocent  Delights  as  may  awaken  our 
Thankfulnefs  to  the  Bounty  of  our  Creator. 

Thence  it  will  follow,  that  the  Rich  ztt  allowed  to  furnifh 
their  Tables  with  a  Variety  of  pleafing  and  grateful  Food  % 
and  that  Feads  defigned  for  a  chearfui  Enjoyment  of  our 
Friends,  are  by  no  means  forbidden  by  the  Light  of  Reafon, 
or  of  Scripture  :    For  we  gain  Vigour  for  A6Uon,  by  having 

the 


Scrm.  XXVI.  Justice,  TENfPERANCE,  &c.  419 

the  Spirits  raifed  and  cxhilcrated.  But  it  will  follow  alfo,  that 
when  we  have  our  Choice  of  what  we  rtiali  eat  or  drink,  wc 
ought  to  determine  not  meerly  by  Pleafure  and  Appetite,  nor 
feed  till  we  are  unfit  for  Service.  If  we  know,  or  have  a  good 
Guefs  beforehand,  that  this  Cup,  or  this  Difh,  will  render  us 
unfit  for  the  proper  Bufinefs  of  the  Day,  or  uncapable  of  the 
feveral  Duties  we  are  called  to  -,  yet  if,  for  the  fake  of  mere 
Senfuality,  we  venture  upon  it,  God  will  number  it  among  our 
Sins  again ff  the  Light  of  Nature.  Thofe  Ends  therefore,  for 
which  God  has  ordained  our  various  Food,  both  in  his  Creation 
and  in  his  Providence,  namely,  the  Support  of  Nature^  and  its 
Refrefhment ;  let  thefe  be  our  Defigns  in  eating,  and  give  Rules 
for  our  Determination  what  Food  we  fhould  partake  of. 

It  mud  be  granted  indeed,  that  a  Jickly  Perfon  may  be  in- 
dulged in  more  Solicitude  about  Food^  and  may  make  it  a  matter 
of  more  diilinguifhing  Choice  than  Perfons  vigorous  and  heal- 
thy. But  then  the  great  End  mufi;  ftill  be  kept  in  the  Eye^  that 
is,  the  Recovery  of  Strength  for  future  Service,  where  they  are 
much  cut  ofi^  from  prefent  Work  :  For  neither  the  Sick  nor 
the  Healthy,  fhould  live  for  the  fake  of  eating,  but  both  fhould 
eat  for  the  fake  of  living  and  working. 

Now  if  the  Light  of  Nature  requires  fuch  Purity  and  Tem- 
perance, how  much  more  doth  the  Gofpel  of  our  Lord  Jefus 
ChriSl  oblige  us  to  it  ? 

I.  h  is  the  Command  of  our  Redeemer,  that  we  take  heed 
of  Surfeiting  and  Brunkennefs,  le§i  our  Hearts  at  any  time  he  over- 
charged with  them,  Luk.  xxi.  34.  And  what  Caution  doth  the 
holy  Apoflle  give,  Eph.  v.iS.  Be  not  drunk  with  Wine,  wherein 
is  Excefs,  hut  he  ye  filled  with  the  Spirit,  fpeaking  to  one  another 
in  Pfalms,  and  Hymns,  and  fpiritual  Songs.  Don't  be  fo  indul- 
gent to  your  Palate  and  your  Glafs,  as  to  let  Excefs  of  Wine 
overtake  you,  left  you  Chriflians  fhould  do  as  Heathens  have 
done,  and  break  out  into  irregular  Songs,  and  licentious  or  pro- 
fane Mirth  •,  but  feek  rather  the  largefl  Influences  of  the  blefTed 
Spirit,  and  give  a  facred  Loofe  to  a  devout  Frame  :  Break  out 
into  divine  Pfalms  or  Songs  ;  comfort  your  felves,  and  edify 
your  Neighbours  thereby.  In  Rom.l^  13.  St.  P^«/advifes 
us  how  we  fhouki  behave  our  felves  in  this  Point  •,  Let  us  walk 
honeftly,  as  in  the  Day,  not  in  Rioting  and  Drunkennefs  -,  hut  put 
ye  on  the  Lord  Jefus  Chrifi,  and  make  not  Provifton  for  the  Flefh, 
to  fulfil  it  in  the  Lufts  thereof.  Put  on  the  Spirit  of  the  Gofpel, 
and  the  Ornaments  of  Chriftianity,  and  then  you  cannot  for 

fhame 


420  Chriffian  Morality,  viz.  Vol.  II. 

fhame  feek  the  Pleafures  of  the  Brute,  nor  fink  down  into  the 
bafe  Impurities  of  animal  Nature  ."  If  you  have  put  on  the 
Lord  Jefus  Chrift^  and  are  his  Difciples  indeed,  than  look  like 
Chrifiians  ;  let  the  very  Life  of  Chriff  he  manifejl  in  your  Lives : 
Live  above  thefe  animal  Defires,  thefe  lower  Defigns  of  the 
Flefh^  which  is  not  the  chief  Nature  of  the  Man,  much  lefs 
Ihould  it  be  the  chief  End  of  Chrifiians  to  gratify  it. 

II.  Let  Chriftians  confider,  that  the  original  Ruin  of  their 
Natures^  Soul  and  Body^  arofe  from  the  Indulgence  of  a  foolifh 
Appetite.  When  our  Mother  Eve  faw  the  Fruit  of  the  forbid- 
den Tree,  fhe  thought  it  was  pleafant  to  the  Eye^  and  good  for 
Food :  She  tailed  it  her  felf,  and  tempted  Adam  to  the  Sin  that 
ruin*d  him  and  all  his  Off-fpring.  When  therefore  a  Temp- 
tation to  this  fort  of  Guilt  appears,  let  us  think  of  all  the  Mi- 
feries  of  our  fallen  State,  and  not  dare  to  repeat  thatCrime  which 
had  fuch  difmal  Confequences.  It  brought  Iniquity,  Pain,  and 
Death  into  human  Nature,  and  begun  all  that  Difhonour  to 
God,  and  all  that  Mifchief  among  Men,  that  ever  was  found 
in  this  lower  World. 

III.  Every  Saint  ought  to  have  a  mortal  Quarrel  with  the 
Flefh^  hecaufe  he  carries  about  the  Seeds  of  Iniquity  in  it^  and  the 
Springs  of  perverfe  Appetites,  which  ought  always  to  be  kept 
under^  left  our  very  Spirits  become  carnal,  and  we  lofe  our  hea- 
venly Crown.  Therefore,  faith  the  Apoftle,  i  Cor,  ix.  17.  I 
keep  under  ray  Body.,  and  bring  it  into  Subje^lion.,  and  endeavour 
to  be  temperate  in  all  Things^  that  running  in  the  Chriftian  Race, 
I  may  obtain  the  Prize.  It  is  the  Bufinefs  of  a  Chriftian  to  eat 
and  drink  in  due  Seafon.,  for  Strength  and  Refreftiment,  not  for 
Luxury  and  Brunkennefs.,  which  Solomon  forbids  to  Princes, 
Ecclef  X.  1 7.  It  was  an  excellent  Saying  of  that  holy  Man, 
Mr.  Jofeph  Allein  ^  "  I  fit  down  to  my  Table,  not  to  pleafe 
"  my  Appetite,  or  to  pamper  my  Flelh,  but  to  maintain  a 
"  Servant  of  Jefus  Chriff,  that  he  may  be  fit  for  the  Lord's 
"  Work." 

IV.  The  Saints  ftiould  be  pure  and  holy,  even  in  the  Affairs 
of  the  natural  Life  •,  for  they  have  Meat  to  eat  that  the  World 
knows  not  of  -,  they  drink  of  the  Pleafures  that  flow  from  God., 
and  from  his  Covenant  •,  and  therefore  fhould  not  be  over  folli- 
citous  about  pleafing  their  meaner  Appetites.  Thofe  that  in- 
dulge themfelves  in  carnal  Delicacies,  and  make  Enquiry  for 
the  Pleafures  of  the  Elefh.,  as  the  main  Bufinefs  of  Life,  What 
fhall  I  eat.,  and  what  fhall  I  drink  P  Thofe  that  live  in  a  round 

of 


Serm.  XXVII.  Justice,  Temperance.  421 

of  Senfuality,  they  bcbafe  tlieir  Souls,  make  themfclvcs  untie 
for  the  Duties  and  Pleafures  of  a  Chriflian,  unfit  loi  divine 
Communications,  for  holy  Fcilowfliip,  heavenly  Meditation, 
and  lively  Exerciles of  Faith,  upon  unfecn  Things;  they  damp 
their  Zeal  for  God,  blunt  their  Rclifli  for  religious  Delight*;, 
and  are  perpetually  defiling  their  own  Confciences.  Thefe  are 
they  that  make  their  God  their  Bclly^  while  they  profefs  to  be 
Chrijlians,  But  the  ApolUe  in  Philippiam  iii.  18,  19.  tells  us, 
whatfoever  they  profefs,  they  arc  Enemies  of  the  Crofs  of  Chriji^ 
and  1  cannot  fpeak  of  it,  fays  he,  without  iveeping. 

Now  if  there  be  any  fuch  Sinners  amongft  us,  fuch  Slaves 
to  a  paultry  Appetite^  that  makes  it  a  Bufinefs  of  too  folemn  and 
folicitous  Enquiry,  How  we  fhall  regale  the  Palate^  and  gratify 
the  Tafie  ?  If  there  are  any  of  us  that  know  not  how  to  forbid 
our  felves  a  favoury  or  lufcious  Dilh,  even  though  we  know  or 
exped:  it  will  difcompofe  the  Flefh  or  the  Mind  :  If  we  have 
not  Temperance  enough  to  deny  the  fuperfluous  or  excefTive 
Glafs,  when  it  comes  to  oirr  Turn,  nor  Virtue  and  Courage 
enough  to  refufe  it,  let  us  take  our  Share  in  the  Reproofs  of  this 
Difcourfe  -,  and  let  us  remember  that  we  have  had  fair  Warning 
this  Day  from  the  Word  of  God,  that  we  may  not  drown  our 
Souls  in  fenfual  Indulgences,  and  make  our  felves  unfit  for  the 
Duties  of  Life,  or  for  the  Bufinefs  or  the  Joy  of  Heaven. 

%t#  |«f  ^M  iAm  \|f  \|f  ktf  V||  Vl|  v|«  \1#  k|f  «|f  «</  ,        k|#  «^  iAa  \|/  ktf  ^A    ■        \|tf  Vt#  k|/  Vff  v||  «|#  ft*|  k^  l|# 

()ni'«TO  (Wj  c)r*  cu  (w  i^ 

SERMON     XXVII. 

Chriftian   Morality,  viz.    Chaftity,    ^c. 

Ph  I  L  I  p.  iv.    8. 
—  Whatfoever  "Things  are  pure-^^^^think  on  thefe  things. 

PU  R I T  Y  of  Heart  and  Life,  in  the  perfed  Beauty  of  it, 
belongs  to  no  Man  fince  our  original  Apoftacy.  That 
foul  and  fhameful  Departure  from  God,has  rendered  us  all 
unholy  and  unclean.  But  we  are  recalled  to  feek  our  ancient 
Glory,  by  the  Meflengers  of  Heaven,  and  the  Miniftry  of  the 
Gofpel.  The  Apoftle  exhorts  us  to  it  in  the  Text.  If  the 
Word  pure  be  taken  in  its  largeft  Extent,  it  may  include  in  it 
temperance  in  Meats  and  Drinks,  as  well  as  Chaftity  in  Behaviour. 

You 


4^2  Chrifiian  Morality,  viz.  Vol.  II.    • 

You  have  heard  already  a  Difcourfe  of  Temperancey  with  fo 
hateful  an  Account  of  the  Crimes  of  Gluttony  and  Drunkennefs^ 
that  I  hope  my  Hearers  have  conceived  a  facred  Averfion 
to  fuch  Senfualities. 

Let  us  now  proceed  to  the  fecond  Senfe  implied  in  the 
Word,  and  that  is  Modcfly  and  Chafthy  of  Speech  and  Beha- 
viour. This  is  a  moft  eminent,  and  mofl:  undeniable  Part  of 
that  Purity  which  St.  Paul  here  requires;  and  this,  in  many 
of  his  Epiftles,  he  infills  upon  as  neceffary,  in  order  to  make 
up  the  Chara6ler  of  a  Chriftiany  and  render  it  honourable  ; 
and  St.  Peter  recommends  it  to  the  pious  Women  in  his  Days, 
as  a  means  of  the  Converfion  of  their  Husbands,  who  were 
Gentiles :  That  they  who  obeyed  not  the  Word  of  the  Gofpel,  might 
be  won  to  a  good  Efteem  of  Chriftianity,  while  they  beheld  the 
chajle  Converfation  of  their  fVives;  i  Pet.  iii.  i,  2. 

This  Firtue  ftands  in  Oppofition  to  thofe  feveral  Ftces^ 
which  are  diftinguifhed  by  different  Names  in  Scripture,  fuch  • 
zs  Jduhery^  Fornication y  Lafcivioufnefs,  (^i,)  Adultery j  when 
one  of  the  Perfons  who  are  guilty  of  impure  Embraces,  is 
under  the  facred  Bonds  of  Marriage.  By  the  CommifTion 
of  this  Sin  there  is  Injury  done  to  another  Family,  and  thus 
it  is  not  only  an  Offence  againll  the  Laws  of  Purity,  but  a 
Violation  of  the  Laws  of  Juftice  (2.)  Fornication,  when  both 
the  guilty  Perfons  are  free  and  unmarried.  It  has  been  fuf- 
ficiendy  proved  by  many  Writers,  that  this  is  utterly  unlaw- 
ful, howfoever  fome  have  attempted  to  varnifh  the  Guik,and 
excufe  the  Crime.  (  3. )  Lafcivioujnefs,  which  confifbs  in  giv- 
ing a  Loofe  to  thofe  impure  Thoughts,  Words,  and  A6lions, 
which  have  an  apparent  Tendency  toward  the  Sins  before- 
mentioned.  Befides  thefe,  there  are  other  Names  and  In- 
ftances  of  unclean  Abominations,  which  I  wifli  could  be  ut- 
terly rooted  out  from  human  Nature,  by  burying  them  in 
-everlafling  Silence. 

If  I  were  to  fetch  Arguments  from  Reafon  and  the  Light  of 
Nature,  I  might  make  it  appear  that  thefe  things  are  crinii- 
nal,  and  contrary  to  thofe  Rules  of  Morality  which  were  writ-'     v 
ten  in  the  Heart  of  Mam     And  perhaps  they  would  have      f 
appeared  in  the  fame  guilty  Colours  to  all  Men,  if  the  Light 
of  Nature  were  not  obfcured  by  corrupt  PalTions,  and  licen- 
tious Appetite.     The  Pra6lice  of  thefe  impure  Vices  is  in-' 
confiflent  with  the  great  Ends  for  which  God  has  formed  our 
Natures,  has  raifed  us  above  the  Beafls  that  perifh,  and  has 
inclined  Mankind  to  form  themfelves  into  Societies  for 

mutual 


Serm.  XXVII.  Chastity,  Ckc.  423 

mutual  Rcncfic.  The  Brutes,  who  have  no  Nature  fuperior  to 
the  Animal,  are  not  governed  by  the  fame  Laws  :  Ikit  the 
God  of  Nature,  who  has  made  us  compound  BcifigSy-drtd  (  (lull 
I  fay  ?  )  hath  joined  an  Animal  and  an  Angel  together  to  make 
up  a  Man,  expe61s  that  the  Angel  Ihould  govern  the  Animal 
in  all  its  natural  Propenrities,and  confine  it  within  the  Rules 
of  Religion  and  the  focial  Life. 

Thefe  Vices  are  alfo  contrary  to  the  folemn  Ordinances  of 
Marriage^  which  the  bleffed  God  inftituted  in  Paradife  in  a 
State  of  lnnocency,and  defigned  to  continue  through  all  Ge- 
nerations. If  thefe  Impurities  of  Converfation  were  pub- 
lickly  permitted,  all  the  tender  and  mod  engaging  Names 
of  Relation  and  Kindred,  fuch  as  Father^  Sifter,  and  Brother, 
would  be  confounded,  and  almoftaboliflied  among  Mankind,* 
and  what  difmal  Confequences  would  hence  enfue?  In  what 
helplefs  Circumftances  would  Children  be  then  brought  into 
this  World  ?  And  many  of  the  Ends  of  human  Society 
would  become  fruftrate  and  vain. 

I  confefs  indeed,  that  feveral  of  thefe  Pices  were  pra6lifed 
in  the  Heathen  World  wichout  any  inward  Remorfe  of  the 
Mind,  without  private  Reproof  or  publick  Shame.  Some  of 
thefe  Impurities  were  allowed  by  the  Laws  of  their  Country; 
•fome  were  indulged  at  Feftivals,  and  fometimes  they  were 
mingled  with  their  religious  Ceremonies,  and  made  pare  of 
the  Worfhip  of  their  Gods :  Idol  Gods  !  Abominable  Re- 
ligions !  Bale  and  fhameful  Worfhippers  !  For  it  is  a  Shame, 
faith  the  Apofl:le>  even  to  fpeak  of  thofe  things  that  are  done  in 
fecrety  thofe  unfruitful  Works  of  Darknefs  ;  Ephef.  v,  11,  12. 
Yet  there  have  been  feveral  of  the  grave,  the  fober,  and  the 
wifeft  among  the  Gentiles ,  who  being  conftrained  by  themeer 
Force  of  Reafon,have  fpoke  againft  thefe  corrupt  Pra6lices, 
and  have  adorned  the  Virtue  of  Chaftity  with  many  honoura- 
ble Encomiums. 

But  how  doubtful  foever  this  Duty  hath  been  reckoned 
among  the  Heathen  Nations,  yet  it  is  made  neceflary  by  the 
Principles  of  the  Chrijlian  Religion,  and  a  ftrong  and  fevere 
Guard  of  Prohibitions  and  Threatnings  is  fet  all  around  to  fe- 
cure  the  Praftice  of  it.  Now  that  I  may  fpeak  of  this  Sub- 
jeft  as  bec9mes  me,  and  recommend  it  in  Language  pure  and 
undefiled,  I  fliall  fee  before  you  fome  of  thofe  Scriptures, 
that  bear  Witnefs  againft  all  the  Violations  of  it,  under  the 
following  Heads. 


424  Chnjlian  Morality,  viz.  Vol.  II. 

I.  The  exprefs  Precepts  of  the  Law  of  God  demand  the  firfl: 
Place  in  this  Catalogue  of  divine  Teftimonies  againft  Impu^ 
rity,  for  they  were  delivered  at  Mount  6'f«^f  to  many  hundred 
Thoufandsat  once,  they  were  uflieredin  with  Lightning,  and 
pronounced  with  Thunder.  Exod.xx.  14.  Thou  /halt  not  com- 
mit Adultery,  This  is  the  fevench  Command  :  And  that  there 
may  not  be  the  lead  Tendency  toward  this  Sin,  the  tenth 
Command  is  fet  as  a  Prefervative  and  Defence,  Thou  /halt 
not  fo  much  as  covet  thy  Neighbour's  fVife^  ver.  17.  In  this 
Epitome  and  Sum  of  the  Laws  of  God,  whereby  he  rules  his 
Creatures,  which  is  called  tht  Decalogue  or  Ten  Commandments, 
you  find  this  Vice  of  Impurity  is  twice  forbidden ;  once  in  the 
perfect  A£l,  and  again  in  the  criminal  Willi  and  Intention. 
Obferve  here,  that  though  the  Words  of  thefe  Commands 
dire6lly  point  to  Adultery,  yet  it  appears  by  the  very  Reafon 
of  Things,  as  well  as  from  other  Paflages  of  Scripture,  that 
all  unchajte  Thoughts,  Words,  and  Anions,  are  here  forbidden, 
as  our  younger  Years  have  been  taught  in  the  Catechifm. 

Nor  is  this  a  Law  that  belonged  only  to  the  Jews,  for  the 
New  Tefiament  mentions  and  enjoins  this  Command  with  the 
reft,  which  are  of  equal  Force  under  the  Gofpel.  The  Law 
forbids  all  manner  of  Lujiy  and  faith.  Thou  [halt  not  covet, 
Rom.  vii.  7.  The  great  Apoflle  puts  the  TheJJalonians  in  mind 
of  what  he  had  taught  them  as  the  Law  of  Chrijl.  i  TheiH 
iv.  2, 3, 4,, 5.  For  ye  know  what  Commandments  we  gave  you  by 
the  Lord  Jefus.  For'  this  is  the  Will  of  God,  even  your  Sandii- 
fication,  that  you  Jhould  ahfiain  from  Fornication:  That  every  one 
of  you  Jhould  know  how  to  pojjefs  bis  Veffel  in  San^ification  and 
Honour  ;  not  in  the  Lujl  of  Concupifcence,  even  as  the  Gentiles 
which  know  not  God,  'Tis  as  much  as  if  he  had  faid,  it  is  a 
Diflionour  to  Chrijiianity,  and  a  Seep  of  Return  towards  Hea- 
thenijm,  to  give  a  Loofe  to  impure  Lufls.  He  repeats  the 
fame  thing,  Ephef  iv.  17.  This  I  fay  then,  and  teflify  in  the 
Lord,  that  ye  henceforth  walk  not  as  other  Gentiles  walk,  in  the 
Vanity  of  their  Minds,  having  the  Underfianding  darkned,  being 
alienated  from  the  Life  of  God  through  the  Ignorance  that  is  in 
them  :  Trho  being  pajt  feeling,  have  given  themf elves  over  toLaf- 
civioufnefs,  to  work  Uncleannefs  with  Greedinefs  :  But  ye  have 
not  fa  learned  Chrift,  if  fo  be  ye  Mve  been  led  by  him,  and  taught 
the  Truth  as  it  is  in  Jefus,  In  vain  ye  profefs  to  have  learnt 
the  Truth  as  it  is  in  Jefus,  or  to  have  put  on  Chrijl,  while  you 
pra6tife  the  fame  Abominations  as  ye  did  before,  while  ye 
walk  and  live  as  the  vile  Heathen  World, 

n. 


_ 


Serm.  XX VII.  Chastity,  &c.  425 

II.  The  hateful  Dejcription  of  thcfe  Sins  which  is  given  us  by 
the  holy  UYncrSy  IhouJd  pniic  the  fame  odious  Image  of  thcra 
upon  our  Minds,  and  for  ever  forbid  the  Pratlice.  Solomon^ 
a  great  King,  and  a  Man  of  excellent  Wifdom,  had  well 
known  the  Alifchief  and  Madnefs  of  this  fort  of  Vice;  he 
gives  his  Son  the  moll:  fcjlemn  Cliarge  againft  it  in  various 
Pans  of  the  Book  of  Proverbs^  more  efpcciaily  in  the  6ch  and 
7th  Chapters,  which  he  fpends  entirely  upon  this  Theme, 
and  in  the  2d,  the  6c!i,  and  the  pch  Chapters,  where  he  ap- 
plies near  half  of  tfiem  to  the  fame  Defign ;  wherein,  after 
he  has  lliewn  the  infmuating  IHatceries  of  the  want  jQ 
Woman,  he  never  fails  to  give  notice  of  fome  of  the  terrible 
Attendants  of  thofe  that  follow  her.  For  her  Hoiife  inclines 
to  Death y  and  her  Paths  unto  the  Dead;  none  that  go  to  her  re- 
turn again,  neither  take  they  hold  of  the  Paths  of  Life.  There 
is  Icarce  any  Iniquity  than  does  fo  effectually  harden  the  Hearr, 
and  prevent  all  Repentance.  Let  not  thine  Heart  therefore  de- 
cline to  her  JVays^  go  not  aftray  in  her  Paths :  For  fJje  has  cajl 
do^uijn  many  ''joounded^  yea^  many  Jlrong  Men  have  been  flain  by 
her :  Her  Houfc  is  the  IVay  to  Hell,  going  down  to  the  Chambers 
of  Death.     'I'his  leads  me  to  the  next  Particular. 

II f.  If  we  confider  the  difmal  Effe^s  of  thefe  impure  Prac- 
tices  as  they  are  recorded  in  facred  Hijtoryy  they  fliould  keep 
our  Souls  awake,  and  keep  us  always  to  the  Watch,  led  we 
be  infnared.  Behold  Sampfon  the  fl:rongefl  of  Men,  who  was 
a  holy  Nazarite,  and  devoted  to  God  ,•  how  was  he  broughc 
down  fliamefully  from  the  Height  of  his  Glory  to  Prifon  and 
Slavery,  to  Blindnefs  and  Death  by  the  Love  of  flrange  Wo- 
men !  Behold  the  Jewifh  Hero  lying  like  a  thoughtlefs  Fool 
upon  the  Lap  of  his  Delilahy  while  the  feven  facred  Locks  of. 
his  Head  were  fjaven^  and  his  divine  Strength  went  from  him^ 
for  the  Lord  departed  !  behold  the  wretched  Captive  with  his 
Eyes  bor'd  out  by  the  Phili (lines,  bound  with  Fetters  of  Brafsy 
and  grinding  in  the  Prifon  Houfe  !  Behold  the  Man  who  was 
once  their  Terror,  now  become  their  Sport,  their  Mockery, 
and  their  Laughing  flock  in  the  Houfe  of  Dagon  their 
God  1  See  him  there  crufh'd  to  Pieces,  and  expiring  under 
the  Weight  of  his  own  Revenge  upon  his  Phiiijline  En QmiQs; 
and  all  this  for  the  Love  of  a  Harlot  !  Mark  the  Mifchiefs, 
the  Calamities  and  the  Blood-flied  that  purfued  the  Houfe  of 
David,  when  Adultery  and  Guilt  in  the  Matter  of  Uriah  had 
provoked  his  God  !  See  how  Sin  and  Death  made  wide  In- 
roads into  his  Houfliold  !  See  there  his  Son  /hvion  flain  by 

E  e  his 


426  Chrtftian  Morality,  viz.  Vol.  IL 

his  Brother  Abfalom  for  the  Folly  he  had  wrought  in  Ifrael, 
and  the  Incefl  with  his  Sifter  Tamari  Think  of  Solomon,  the 
wifeft  of  Men,  whofc  Heart  was  enticed  away  by  Itrange 
Women  from  the  God  and  Religion  of  his  Fathers,  when 
he  paid  fuch  profane  and  criminal  Regard  to  the  Idols  of  his 
Millrefles,  as  to  build  Temples  for  them  near  the  Temple  of 
Jehovah  ;  and  the  Lord  was  angry  with  Solomon,  when  his 
Wives  turned  away  his  Heart  after  other  Gods,  and  he  rent  the 
Kingdom  from  him  in  the  Days  of  hh  Son  Rehoboam,  2iX]d  made 
a  long  and  fatal  Separation  between  the  Tribes  of  Ifrael  for 
many  Generations.  And  to  name  no  more,  turn  your  Eyes 
to  Sodom  and  Gomorraby  and  the  Cities  of  the  Plain,  giving 
themf elves  over  to  Fornicat ion,  and  going  after  ftrange  Flefh ;  mark 
how-  the  Lord  rained  Fire  andBrimftoneout  of  Heaven  upon  them, 
and  they  zrefet  forth  for  an  Example,  fuffering  the  Fengeance- 
of  eternal  Fire,  Jude  7. 

IV.  Think  of  the  dreadful  Threatnings  that  are  denounced  a- 
gainfl  impure  Sinners  in  the  Word  of  God,  and  you  will  find 
thefe  are  flaming  Witnefles  againft  their  Pradlice.  The  Lord 
hath  a  Controversy  with  the  Inhahitans  of  the  Landy  becaufe  of 
Killing,  Stealing,  and  Adultery  :  therefore  fJoall  the  Land  mourn. 
And  God  feems  to  forbid  the  Prophets  to  give  them 
Reproof,  as  though  he  refoiv'd  to  dedroy  them.  Hofea  iv. 
I  —  5.  Let  no  Manftrive  and  reprove  another.  His  Mercy  and 
Forgivenefs  feem  to  be  put  to  a  fland  ,*  How  fball  I  pardon 
thee  for  this  ?  faith  the  Lord  ;  thy  Children  have  forfaken  me 
when  I  fed  them  to  the  fully  they  then  committed  Adultery,  and 
ajfembkd  themf  elves  in  Troops  in  the  Harlots  Houfes.  Shall  I  not 
i)%fit  them  for  thefe  things  ?  faith  the  Lord  ;  and  [hall  not  my 
Soul  he  avenged  on  fich  a  Nation  as  this  1  Jer.  v.  7,  9.  When 
the  Apofble  Faul  had  reprefented  this  fort  of  Vice  in  i  Cor. 
ill.  as  a  Defilement  of  the  Bodyy  which  is  the  Temple  of  Godj  and 
the  Habitation  of  the  Holy  Spirit ;  he  adds  this  Word  of  Ter- 
ror, Jf  any  Man  defile  the  Temple  of  God,  him  floallGod  deflroy  ; 
for  the  Temple  of  God  is  and  ought  to  be  holy,2Lnd  not  kept  as 
aNefl:  for  unclean  Vermin.  Be  not  deceived  y  neither  Forni- 
cators y  nor  Idolaters,  nor  Adulterers,  nor  thofe  who  indulge  vilelm- 
pirities,  fball  inherit  the  Kingdom  of  Godj  1  Cor.  vi.  9, 10.  Such 
werefome  of  you  indeed,  fays  St.  Paul  to  his  Converts,  Z?Mf  ye 
are  wa/hed  and  fand;ified  from  thefe  Pollutions,  or  you  could 
never  have  been  faved.  Therefore,  faith  the  fame  holy 
Writer,  Let  neither  Fornication,  nor  any  unclean  Praftifes  be  fo 
much  as  once  naimd  amongflyou.as  bec&metb  Saints  yth^t  is,  lee 

them 


Serm.  XXVII.  Chastity,  &c.  4^7 

them  never  be  named  without  Abhorrence.  For  this  yc  knouD^ 
that  no  fFhoremorigcr,  nor  any  unclean  Pcrfony  nor  co"jctous  Man 
Viho  is  an  Idolater,  hath  any  Inheritance  in  the  Kingdom  of  Chrijl 
and  of  God.  Let  no  Man  deceive  you  with  vain  JVords ;  for  becaufe 
of  thefe  things  comet h  the  fVrath  of  God  upon  the  Children  of  Dif- 
obedience,  Ephef.  v.  3  —  6.  The  Vifions  of  St.  J^ohn  in  the 
Book  of  the  7^^^f/ar/ow.r,pronounce  the  Doom  o^  Whoremongers 
with  the  rell:  of  notorious  Sinners,  atid  give  them  their  Part 
in  the  Lake  ivhich  burncth  V)ith  Fire  and  BrimJionCy  "dohich  is  the 
fecond  Death,  Rev.  xxi.  38.  How  impioully  bold  are  thofe^Sin- 
ners,  who  dare  venture  through  all  thefe  Terrors  to  gratify 
a  fenfual  Appetite  !  Who  can  ruih  upon  the  Point  of -the 
avenging  Sword  of  God,  and  plunge  themfelves  into  ever- 
lalling  Burnings,  to  taile  the  deceitful  Baits  of  impure  and 
forbidden  Pleafure  ? 

Before  I  conclude  this  Head,  I  would  jufi:  hint  a  fe'w  Di^ 
regions  to  thofe  ivho  would  preferve  their  Modefiy  and  Virtue y  and 
prevail  againjl  all  Temptations  to  Impurity. 

I .  Set  a  fever e  Watch  upon  your  Eyes  and  your  Heart.  Keep 
all  the  Powers  of  Nature  under  a  proper  DifcipUne,  and  guard  all 
the  Avenues  of  the  Soul.  Secure  your  Senfes  without,  and  your 
Fancy  wkhin,  as  much  as  pofTible,  from  all  Allurements  of 
this  Kind.  Let  us  remember,  that  Sin  often  begins  in  the 
Imagination,  and  therefore  we  muft  eflablilh  a  ftrift  Guard 
upon  our  roving  Thoughts,  and  reduce  them  when  they  firft 
begin  to  go  aftray.  Wemufl:  Jay  a  flrong  Chain  of  Reflrainc 
upon  thofe  endlefs  Wanderers;  for  our  Saviour  himfelf  tells 
us,  out  of  the  Heart  proceed  Adulteries  and  Fornications y  which 
defile  the  Man  ;   Mar.  xv.  19. 

We  muft  make  a  felf-denying  Covenant  with  our  Eyes,  that 
we  maynt  look  upon  Temptation,  left  we  be  led  aftray  from 
the  Paths  of  Purity.  Our  blefled  Lord  himfelf  gives  us  a 
fufficient  Caution,  when  he  explains  the  feventh  Command- 
ment :  Mat.  v.  28.  I  fay  unto  you,  that  whofoever  looketh  on  a 
Woman  to  hifl  after  her,  hath  committed  Adultery  with  her  already 
in  his  Heart.  When  our  Saviour  forbids  a  zvanton  Looky  he 
requires  that  we  put  a  Vail  upon  our  Eyes,  left  like  wan- 
dring  Stars  or  foolilli  Fires  they  betray  us  into  foul  and  miry 
Pits  of  Pollution,  or  lead  us  to  deep  and  dangerous  Precipices* 

Avoid  all  impure  ReprefentationSy  PidiureSy  and  Images:  Turn 
your  Eyes  from  immodeft Sights,  and  your  £jrj-  from  polluted 
Language,  whether  it  be  in  Difcoorfe,  or  Writing,  a  lewd 
Jeft,  or  a  wanton  Song.   Let  them  not  entertaia  you,  though 

E  e  2  they 


421^  Chrijlian  Morality,  viz.  Vol.  IL 

they  may  be  attended  and  adorned  with  never  fo  many  Co- 
lours of  Wit,  and  Charms  of  Mufick.  Romances y  and  Novelr, 
and  invented  Stories  of  forbidden  Love,  have  painted  over 
thefe  Impurities  with  ihming  Eloquence,  and  awaken  the 
•fame  foolilh  Paflions  in  tliC  Reader.  O  how  unhappily  has 
the  Jrt  of  Ferfe,  which  was  firfl  confecrated  to  the  Service 
of  the  Temple,  been  proflitured  to  the  vilefl  Purpofes,  to 
give  gay  Colours  to  1  emptation,  and  gild  over  the  fouled 
Images  of  Iniquity  !  And  what  a  Multitude  of  Souls  may  date 
the  Commencement  of  their  Guilt  and  Ruin  from  the  time 
when  they  began  to  frequent  the  poifonous  Entertainments 
of  the  Stage  1  Their  Ears  which  were  fhock'd  at  firffc  with 
fome  of  the  coarfe  and  foul  Expreilions  of  modern  Comedy, 
by  Degrees  are  hardned  to  bear  the  moll  offenfive  Language: 
Their  Modefty  and  Blufliing  dies  and  vaniflies  by  Degrees, 
till  at  lail  they  learn  to  reliih  the  groffeft  Pollutions  of  the 
Theatre,  and  perhaps  put  the  Fable  into  Pra6lice. 

AsFaitJ?  and  Salvation  come  by  hearing,  fo  Iniquitv  and  ever- 
lafting  Death  come  fometimes  by  hearing  too.  And  what 
we  would  not  hear,  furely  we  fliould  not  fpeak.  Let  us  then 
fet  a  Guard  upon  our  Tongues^h^  they  border  upon  forbidden 
Language.  No  filthinefs,  no  fooUpj  Talking,  no  corrupt  Com- 
vmnication  mufl  proceed  out  of  our  Mouths y  Eph.  iv.  29.  and  v.  4. 
We  fliould  not  afFe6l  thofe  Speeches  of  a  double  meaningy 
■which  lead  the  Thoughts  away  to  lewd  and  wanton  Conceits, 
and  make  foul  ImprelTions  upon  the  Mind.  Let  our  Ears 
hate  to  be  treated  with  fuch  Indecencies,  nor  let  our  Lips 
dare  to  treat  others  fo. 

2.  Do  not  make  too  rich  Provifions  for  the  Feeding  of  the  FleP>\ 
indulge  not  your  fehes  in  the  Delicacies  of  the  Tqjtey  nor  in  the 
Luxury  of  excejjive  Sleep :  Both  of  thefe  may  incline  animal 
Nature  to  licentious  Defires  :  Stand  afar  off  from  Gluttony 
.and  Excefs  of  fVine,  nor  pamper  the  Body  beyond  the  juft 
Support,  and  due  Refrefliment  of  Nature.  The  holy  Apoflle 
in  his  Prohibitions  couples  Chambering  and  JVantonnefs  with  a 
rioting  and  drunken  Praftice,  Rom.  xiii.  13.  and  calls  them  all 
Works  of  Darknefs.  'Tis  a  good  Remark  of  Kempis,  a  devout 
Papifl:  in  former  Days,  Bridle  the  Appetites  of  the  PalatCyget  a 
Sovereignty  over  them,  and  you  will  be  better  able  to  majler  every 
Qther  Appetite. 

3.  Ahjoays  employ  your  fehes  in  fomething  innocent  and  ufeful, 
that  may  engage  the  Fo'ujers  of  the  Body,  or  the  Mindy  or  bothy 
thatfo  Temptation  may  never  find  yoti  idk.    The  Springs  of  the 

Sia 


Scrm.  XXVII.  Chastity,  8cc.  429 

Sin  of  Sodom  were  Fulnefs  of  Breads  and  /IhiDidtWce  of  fdlnie/K 
therefore  they  grew  baugbty^  and  comvtitted  ylhomittatiojj  btfore 
the  Lordy  Ezek.  xvi.  49,  ^o.  This  is  an  Advice  of  Jerow^ 
one  of  the  Chriftian  Fathers,  Be  fit II  doing  foniefVork\  that  the 
Devily  when  he  comes  to  tempt ^  may  always  find  thee  bufy.  Where 
you  are  in  Danger  of  thefe  Sins,  put  your  felves  upon  a  Ne- 
cefTity  of  Diligence  all  the  Day,  that  you  may  have  no  I'imc 
nor  Room  for  wild  Imaginations  nor  impure  Indulgences. 

4.  Avoid  the  Seafons^  the  Places^  and  the  Obje^s  of  Tempta- 
tion^ as  far  as  is  confillent  with  the  necelTary  Duties  of  Life  : 
For  he  that  hath  no  Caution  about  him,  and  is  not  afraid  of 
being  tempted,  he  is  not  acquainted  with  human  Weaknefs, 
nor  is  he  lb  much  afraid  of  Sin  as  he  ought  to  be. 

5.  Maintain  an  everla fling  and  awful  Senfe  of  the  Prefence 
of  God  thy  Maker^  thy  Governor^  and  thy  fudge.  Remember 
the  Lord  beholds  the  fecret  Workings  of  the  Heart,  and  the 
foul  Pradtices  of  Darknefs  and  Midnight.  There  is  not  a  Place 
where  the  Eye  of  God  cannot  come.  What  an  honourable 
Charadler  hath  young  Jofeph  acquired  in  the  Word  of  God, 
and  his  Name  (lands  recorded  with  Renown  in  divine  Fliftory 
through  all  Ages,  for  his  Flight  from  the  Allurements  of  an 
immodeft  Woman  :  The  Guard  which  he  continually  placed 
upon  his  Virtue,  was  the  all-feeingEye  of  Heaven.  How  can 
I  do  this  great  tVickednefs,  and  fin  againflGod?  Gen.xxxix.  9. 

6.  Get  thofe  Scriptures  written  in  your  Hearts^  and  ready  at 
all  Times  in  your  Memories y  which  may  be  the  mofi  effe^lual  An- 
tidotes and  Prefervatives  againft  all  forbidden  Pleafure,  This 
was  the  ancient  Pradlice  of  the  Saints.  Pfal.  cxix.  11.  Thy 
Word  have  I  hid  in  my  Hearty  that  I  might  not  Jin  againjl  thee, 
The  Word  of  God  is  the  Sword  of  the  Spirit^  to  put  to  Flight 
and  to  flay  whole  Armies  of  Iniquity. 

7.  Fly  daily  to  the  Mercy -Seat  for  divine  Aid:  Commit  thy 
Soul  and  Body  to  the  keeping  ofChrifl  •,  he  is  exalted  and  autho- 
rized to  take  care  of  Sinners,  who  make  him  their  Refuge  ;  he 
is  alfo  compafTionate  and  ready  to  fuccour  the  Tempted. — 
There  is  a  cleanfing  Virtue  in  the  Blood  of  Chrijl  to  wafli  a- 
way  the  fouled  Guilt,  and  to  fprinkle  the  Confcience  of  the 
humble  Penitent  v/ith  Peace  and  Pardon  :  And  there  is  aJl- 
fufficient  Power  and  Grace  with  him  to  fubdue  the  moft  rag- 
ing Vices.  Make  hafte  to  him  by  humble  Faith,  and  moft 
importunate  Prayer  :  Continue  inftant  at  the  Throne  :  Never 
reft  till  he  hath  by  his  Providence  and  his  Grace  deliver'd  you 

E  e  3  .  from 


430  Chrifiian  Morality,  viz.         i        Vol.  II. 

from  the  dangerous  Temptation,  or  made  you  Conqueror  over 
the  Sin  that  eafily  befets  you.  There  are  a  thoufand  Souls  in 
Heaven,  who  were  once  confii(5bing  here  with  the  fame  impure 
Temptations,  but  they  gained  the  Vidory  by  the  Blood  and 
Spirit  of  Ch rift,  and  are  made  more  than  Conquerors  through  him 
who  hath  loved  them. 

I  fear  I  have  trefpafTed  upon  my  Hearers,  in  dwelHng  thus 
long  on  this  dangerous  Theme.  'Tis  Time  to  retire,  and 
end  my  Difcourfe.  Thofe  who  have  a  Mind  to  be  better  fur- 
nifned  with  Weapons  and  divine  Armour  againft  thefe  Ene- 
mies of  Purity  and  Virtue^  I  would  recommend  to  them  three 
Books,  where  they  may  find  abundant  Provifion  ;  And  thefe 
are  Mr.  OJiervaWs  Treatife  of  Uncleannefs^  Mr.  Henry^s,  four 
Difcourfes  againft  himorality^  and  Mr.  Baxter'' s  Chriftian  Di- 
rc^ory^  Tome  i.  Chap.  8.  Part  5.  And  may  the  holy  and 
pure  Spirit,  who  attended  at  the  Baptifm  of  our  Saviour  in  the 
Form  of  a  Bove.,  Vv'hich  is  an  Emblem  of  Chaftity,  may  he 
give  thefe  Waters  of  the  Sandluary  a  divine  Efficacy  to  purify 
the  Souls  of  polluted  Sinners,  and  to  guard  the  Innocent  and 
the  Tempted  from  thefe  dangerous  Pollutions  ! 


SERMON    XXVIII. 

Chriftian  Morality,  w;^.  A  Lovely  Carriage, (^r. 

Philip,  iv.  8. 

. Whatsoever  Things  are  Lovely^ think  on  thefe  Things, 

MAN  was  a  lovely  Creature  in  his  firfl:  Formation  and  In- 
nocence, however  he  has  been  debafed  and  difhonoured 
by  the  Fall.     Now  there  is  nothing  in  all  the  Religion 
of  Chriji  but  what  tends  to  reftore  Man  to  the  Excellencies  of 
his  original  Eiiate,  or  to  exalt  him  above  them,  and  to  render 
him  all  over  amiable.     To  this  End  Truth  and  Sincerity  are 
recommended  to  him  in  the  Gofpel,  with  a  venerable  Decency 
in  all  his  Condud.     To  this  End  he  is  requir'd  to  praa:ife  Ju- 
flice  to  his  Neighbour,  and  to  keep  himfelf  p«r^  and  f^4/?^  from 
'  all 


I 


Serm.  XXVIII.  A  Lovely  Car ri ace,  &c.  4^1 

all  the  Vices  of  Senfuality.  Thus  far  wc  have  proceeded  in 
improving  the  Text.  And  tlic  Man  who  has  attained  thui 
far,  has  many  lovely  Qualities  belonging  to  him,  fuch  as  lay  a 
Foundation  tor  a  good  Report^  and  defvrrve  our  Praifes. 

Yet  there  are  many  Things  in  human  Converfation,  which 
do  notdiredlly  fall  under  the  Commands  of  T;-/^//^  and  Gravity^ 
Juflice  and  Purity  :  Thele  the  Apollle  recommends  to  tlie  Phi- 
lippians^  under  the  following  Charadlers,  viz.  Things  that  arc 
Lovely^  that  arc  of  good  Report^  Deeds  of  ^ir/uc,  and  worthy 
of  Praife, 

The  Things  that  are  Lovely^  are  fuch  as  look  well  among 
Men,  and  have  a  good  Appearance  in  the  Eyes  of  the  World  : 
Thofe  Things  that  gain  the  Love  of  our  Fellow-Creatures  :  Not 
meerly  fuch  religious  Pradlices,  as  make  us  beloved  by  Fellow- 
Chriftians,  but  fuch  a  Temper  and  Condu(5l  as  commands  the 
Efteem  and  Refpedl  even  of  the  Ungodly,  and  thofe  that  pro- 
fefs  not  flridl  Religion.  This  ought  to  be  the  Carriage  of  the 
Saints  of  the  Moft  High,  they  fliould  praclife  thofe  Things 
that  are  grateful  and  pleafing  to  human  Nature,  fo  far  as  Inno- 
cence allows  ',  thofe  Things  that  may  recommend  our  Con- 
verfadon  to  our  Neighbours,  and  procure  the  Love  of  all  Men. 

Is  it  not  a  very  defirable  thing  to  have  it  faid  of  any  parti- 
cular Chriflian,  /ill  that  know  him  love  him  •,  he  hath  no  Enemies 
but  thofe  that  are  unacquainted  with  him^  unlefs  it  be  fuch  as 
hate  him  upon  the  fame  Ground  as  the  Devil  doth,  and  that  is 
becaufe  of  his  Piety  and  Goodnefs  ^ 

But  to  explain  this  more  fully,  and  imprefs  it  with  more 
Power  upon  every  one  of  our  Confciences,  I  will  defcend  to 
particular  Inflances  of  a  Lovely  Carriage.  And  here  I  fhall 
mention  but  thefe  few,  viz.  Prudence^  Moderation^  Humility^ 
A^eeknffs^  Patience^  and  Love. 

J.  Prudence  is  a  lovely  S^uality.  This  teaches  us  to  fpeak  every 
Word,  and  perform  every  Action  of  Life  at  a  proper  Time, 
in  the  proper  Place,  and  toward  the  proper  Perfon.  ''Tis  Pru- 
dence that  diftinguifhes  our  various  Behaviour  toward  our  Pel- 
k)w  Creatures,  according  to  their  different  Ranks  and  Degrees 
among  Mankind,  or  the  different  Relations  in  which  we  ftand 
to  them.  'Tis-a  very  defirable  Excellency  to  know  when  *tis 
proper  to  fpeak,  and  when  'tis  beft  to  keep  filence  ;  at  what 
Seafons,  and  in  what  Company  we  fhould  awaken  our  Zeal, and 
exert  our  adlive  Powers  ;  or  when  we  fhould  hide  our  felves, 
or  put  a  Bridle  upon  our  Lips,  and  fit  ftill,  and  hear. 

E  e  4  Prudence 


432  ChrifliaH  Morality,  viz.  Vol.  II. 

Prudence  is  of  infinite  Ufe  in  all  the  Affairs  of  Life  and  Re- 
ligion :  Nor  is  there  any  Hour  of  the  Day,  nor  any  Place  where- 
in we  fpend  that  Hour,  whether  alone  or  in  publick,  but  gives 
occafion  for  fome  Exercife  of  this  Virtue.  It  does  not  belong 
to  human  Nature  to  poiTefs  thrs  in  Perfedlion  :  P erf e5f  Prudence 
dwells  ivitb  God  alone,  God  the  mod  lovely  o^  Beings  !  He  that 
comes  neareft  to  it,  is  the  wifeft  of  Men,  and  he  gains  the  Love 
and  high  Edeem  of  all  that  are  near  him  •,  for  his  Condu6l  in 
Life  is  of  fingular  Advantage  to  thofe  that  converfe  with  him, 
as  v/ell  as  to  himfelf.  This  Man  is  confulted  by  his  Friends  as 
an  earthly  Oracle,  and  by  his  Advice  he  faves  many  from  Ruin. 
Thus  he  wins  and  wears  their  Honour  and  their  Love. 

There  are  ma}jy  good  ^lalities  both  of  iht  natural  and  moral 
kind  that  mufb  meet  together,  to  make  up  a  prudent  Man. 
He  muft  be  furnidied  with  a  Memory  of  Thmgs  pafi^  and  with 
juft  and  proper  Obfervations  made  upon  them,  that  he  may  know 
how  to  improve  every  Opportunity  and  Occurrence  of  Life  to 
the  beft  Purpofes,  when  the  fame  Occafions  return.  There 
is  no  Prudence  without  fome  Degrees  of  Experience, 
But  Experience  alone,  is  not  fufficient,  he  fhould  have  alfo  a 
wide  Extent  of  Soul,  and  be  able  to  take  a  large  and  comprc- 
henfive  Survey  of  the  concurrent  Circumftances  of  Things  pre- 
fent  :  And  he  muft  be  bleffed  with  a  folid  Judgment,  that  by- 
putting  many  Things  at  once  into  the  Balance,  he  may  find 
which  outweighs  the  reft,  and  determine  his  prefent  Condudl 
thereby.  He  muft  have  a  Degree  of  Sagacity,  to  forefee  future 
Events,  according  to  the  ufual  Confequences  of  things  in  this 
mortal  State.  The  prudent  Man  forefees  the  Evil,  a?jd  hideth 
himfelf  ,  hut  the  fimple  fafs  on,  and  are  punifhed,  Prov.  xxii.  3. 
that  is.  They  fuffer  for  their  Want  of  Prudence  and  Fore  fight. 
And  befides  all  thefe,  he  fliould  be  a  Man  of  firm  and  fleady 
Refolution  to  go  thro'  Difficulties,  and  to  put  in  pradice  what 
his  Judgment  has  determined. 

Rafhnefs  and  ungoverned  Paffion  are  great  Enemies  of  this 
Virtue.  Both  thefe  pufh  a  Man  onward  to  a  hafty  and  irre- 
gular Gondud:.  His  Lips  multiply  Folly,  and  his  Hands  prac- 
tife  it  through  the  Impatience  of  his  Spirit.  His  unguarded 
Talk,  and  precipitant  Adions  plunge  himfelf  into  Snares, 
and  fometimes  involve  his  Acquaintance  in  the  fame  Mifchief. 

There  are  other  Charaders  alfo  inconfiftent  with  Prudence^ 
fuch  as  an  unthinking  and  unfieady  Temper.  The  thoughtlefs 
Perfon  lives  at  a  venture,  walks  always  at  Random,  and  feems 

to 


Serm.  XXVIIl.  /I  Lovely  Carriace,  &c.  433 

to  aim  at  nothing.  He  enjoys  the  prcfent  I  lour  indeed,talking 
and  ading  according  to  the  mccr  Appearances  of  Things.  He 
is  content  with  a  flight  fiiddcn  View  of  any  Thing  without 
Recolledion  or  Forethought  ;  and  in  a  moft  literal  Senfc  takes 
no  Tboughi  for  the  Morrow.  The  fickle  and  unconflant  Man, 
he  may  aim  at  fomething  indeed,  and  have  honefl  Defigns  in 
his  Head,  but  is  ever  changing  the  Means  to  attain  them,  and 
purfucs  nothing  with  that  Steadinefs  that  Prudence  requires,  or 
that  the  NecefTity  of  human  Affairs  demands  of  every  Man 
that  would  be  wife  and  happy.  Such  Men  may  be  pitied  as 
W£ak2ix\f^ftlly^  but  they  are  feldom  efteemed,  or  much  beloved 
in  the  World,  while  Prudence  is  fo  much  wanting. 

There  is  no  NecefTity  that  I  fhould  cite  fpecial  Parts  of  the 
Word  of  God,  to  encourage  us  to  feek  this  mod  amiable  Qua- 
lity, fince  the  Recommendations  of  true  Wifdom^  both  humane 
and  divine^  are  fcattered  up  and  down  through  all  the  facred 
Writings  :  And  the  Spirit  of  God  has  given  us  one  or  two 
Books  on  Purpofe  to  teach  us  Prudence  \  thefe  are  the  Ec- 
cleftafies  and  the  Proverbs  of  Solomon,  Nor  can  I  propofeany 
better  Direflion  to  gain  univerfal  Wifdom,  than  to  read  the 
Book  of  Proverbs  often  with  Diligence  and  humble  Prayer. 

II.  Moderation  is  another  lovely  Quality.  It  teaches  us  to 
maintain  a  Medium  between  thofe  wild  Extremes,  into  which 
human  Nature  is  ready  to  run  upon  every  Occafion. 

When  a  warm  and  imprudent  Talker  adorns  fome  common 
Charadter  with  exceflive  Prailes,  and  carries  it  up  to  the  Stars  ; 
the  moderate  Man  puts  in  a  cautious  Word,  and  thinks  it  is 
fufficient  to  raife  it  half  fo  high.  Or  when  he  hears  a  vail  and 
unreafonable  Load  of  Accufation  and  Infamy  thrown  upon 
fome  lefTer  Miftakes  in  Life,  the  moderate  Man  puts  in  a  foft 
Word  of  Excufe,  lightens  the  Burthen  of  Reproach,  and  re- 
lieves the  good  Name  of  the  Sufferer  from  being  prefTed  to 
Death.  When  he  fees  Opprejfion  and  Violence  praftifed  amongfl 
his  Neighbours,  the  Jufiice  of  his  Soul  diredls  him  to  take  the 
Part  of  the  injured  Perfon,,  and  his  own  Moderation  and  Good- 
nefs  inclines  him  to  do  it  in  fuch  a  Manner,  as  may  calm  and 
fupprefs  the  Refentment  of  the  Opprejfed^  and  foften  and  melt 
the  Opprejfor  into  Compliance  with  the  Rules  of  Juftice.  Thus 
he  reconciles  them  both,  without  giving  Offence  to  either. 

When  any  Se<fls  of  Chriflians  feem  to  be  carried  away  with 

-  the  furious  Torrent  of  fome  prevailing  Notions,  or   fome  un- 

neceflkry  Praftices,  fome  fpecial  Supcrftition,  or  a  contentious 

Spirit, 


^^4  Chrijlian  Morality,  viz.  Vol.  11. 

Spirit,  the  moderate  Man  tries  to  fhew  how  much  of  Truth  and 
Goodnefs  may  be  found  amongft  each  Party,  where  all  agree 
to  hold  Chrift  Jefus  the  Head  •,  though  he  dares  not  renounce 
a  Grain  of  Truth  or  necejfary  Buty^  for  the  fake  of  Peace,  and 
he  would  contend  earneHly^  where  Providence  calls  him,/^r  the 
effential  Articles  o^ Faith  which  were  once  delivered  to  the  Saints ; 
for  he  knows  the  Wifdom  that  is  from  above  is  fir fi pure ^  and  then 
peaceable^  Jam.  iii.  17.  Yet  he  takes  this  Occafion  to  prove 
that  fome  Truths  or  fome  Pradlices,  are  Articles  of  lefs  Impor- 
tance to  the  Chriftian  Life  •,  that  they  are  not  worthy  of  fuch 
unchriftian  parrels  ;  and  thus  he  attempts,  as  far  as  poflible, 
to  reconcile  the  angry  Difputers.  Sometimes  he  has  the  Hap- 
pinefs  to  fhew  them  both  that  they  fight  in  the  dark  ♦,  he  ex- 
plains their  Opinions  and  their  Contefls,  and  puts  the  beftSenfe 
upon  both  of  them  :  And  when  he  has  brought  them  into  the 
Light,  he  makes  it  appear  that  they  are  Friends  and  Brethren  \ 
and  that  Religion  and  the  Gofpel  are  fafe  on  both  Sides,  if  they 
would  but  dwell  together  without  fighting,  but  that  it  is  forely 
endangered  by  their  Battles.  So  St.  Paul  dealt  with  the  Jewijh 
and  Gentile  Chrijlians^  and  affured  them  that  they  both  be- 
longed to  the  Kingdom  of  God,  and  the  Church  of  Chrifl, 
though  they  quarrelled  about  Flejh^  and  Herbs^  and  Holy-days, 
How  lovely,  how  glorious,  how  defirable  is  fuch  a  Charac^ler 
as  this  ! 

I  confefs  when  a  Party-Spirit  runs  high  among  the  different 
Se61:s  of  Religion,  or  the  different  Divifions  of  Mankind,  this 
mofl  amiable  Virtue  is  called  by  the  fcandalous  Names  of  In- 
differency^  and  Lukewarmnefs^  and  Trimming  ;  and  it  fuflains  a 
World  of  Reproaches  from  both  the  quarrelling  Parties.  Mo- 
deration^  though  it  is  the  bleffed  Principle  which  awakens  and 
afTifls  Men  to  become  Peace  makers^  yet  at  the  fame  time  when 
it  enters  into  the  Battle  to  divide  the  Contenders,  it  receives  an 
unkind  Stroke  from  either  Side.  This  the  Reconciler  expedls, 
and  he  bears  it  for  the  fake  of  Union  and  Love. 

The  moderate  Man  in  Cafes  of  private  Property  or  Interefl, 
does  not  infifl  upon  the  utmoft  of  his  own  Right  with  a  fbiff 
and  unyielding  Obftinacy,  but  abates  of  his  juR  Pretenfions  for 
the  Sake  of  Peace  ;  and  what  hepradifes  himfeif,  he  perfuades 
others  to  pradife  in  the  like  Contefls.  This  is  that  Moderation 
and  Gentkntfs^  which  the  great  Apoflle  recommends  a  few 
Verfes  before  my  Text,  Phil.  iv.  5.  Let  your  Moderati&i"  ht 
knownn  all  Mm.   And  our  bleffed  Lord  himfeif  gives  the  mo- 

derate 


Serm.  XXVIII.  A  Lovely  Carriage,  &c.  435 

derate  Man  tiiis  illuftrioiis  Encomium,  Blejfcd  are  the  Meek^ 
who  lubniit  rather  than  quarrcJ,/(?r  tbeyjhall  inherit  the  Earth. 
Blejfed  are  the  Peacemakers^  for  tbeyjhall  be  called  the  Sons  of  God, 
Mat.  V.  5,  9.  Happy  Souls,  whom  the  God  of  Truth,  and  the 
God  of  Peace,  acknowledges  for  his  Children,  and  to  whom 
he  promifes  a  large  Inheritance  ! 

And  let  it  beobferved  alfo,  that  whatfoever  hard  Ufage  the 
Sons  of  Peace  may  meet  with,  while  the  ferment  of  Parties  is 
hotteil,  and  the  Storm  is  high,  yet  when  the  Clamour  and  Rage 
are  lunk  and  calm,  when  the  Party-fury  hath  ipent  it  felf,  and 
is  grown  cool  enough  to  fufferMen  to  bethink  thcmfelves,  and 
to  fee  all  things  in  their  true  Colours,  then  the  Man  of  Mode- 
ration ftands  approved  of  Men  as  well  as  of  ^lod  •,  the  divine 
Virtue  appears  in  its  own  lovely  Form,  and  receives  a  becoming 
Share  of  Honour. 

III.  Humility  is  a  lovely  Virtue,  It  is  beautiful  and  becom- 
ing for  a  Man  to  diveft  himfelf  of  all  affeded  Grandeur,  and 
not  to  exalt  his  Head  above  his  Neighbour.  O  that  we  were 
all  clothed  isoith  Humility  \  It  is  -r  Ornament  that  becomes  Sin- 
ners well.  Let  us  put  it  on  with  our  daily  Raiment,  and  drive 
to  vie  with  each  other  which  fliall  praflife  this  Grace  in  the 
greateft  Perf  clion. 

How  unlovely  a  Carriage  is  it  to  boaft  ourfelves  of  any  fu- 
perior  Quality  we  pofref"s,  or  to  afiTume  lofty  Airs,  becaufe  we 
have  more  Money  than  our  Neighbour  !  to  aggrandize  c^urfelves 
in  our  own  Efleem,  in  our  own  Language,  in  our  Behaviour, 
becaufe  we  fancy  ourfelves  to  be  better  dr eft ^  or  better  fed,,  than 
our  Fellow-Creatures  !  And  if  we  have  a  little  Honour  put 
upon  us  by  the  Providence  of  God,  it  is  a  criminal  Vanity  for 
us  to  grow  haughty  and  infolent  upon  that  Account.  I  am 
in  pain  whenfoever  I  hear  a  Man  treat  his  Servant,,  as  he  doth 
his  Dog ;  as  though  a  poor  Man  were  not  made  of  the  fame 
Clay,  nor  born  of  the  fame  antient  Race  as  his  Mafter :  As  tho' 
Adam  fwhofe  Name  is  Dufi)  was  not  our  comjnon  Father,  or  a 
Lord  had  not  the  fame  Original  as  other  Men, 

^  Nay,  the  nobler  PofTeffions  of  the  Mind,  Ingenuity  andLear- 
ning,  and  even  Grace  icfelf,  are  no  fufficient  Ground  for  Pride. 
It  is  a  comely  thing  to  fee  a  Man  exalted  by  many  divine  Gifts, 
and  yet  abafing  himfelf.  It  is  a  lovely  Sight  to  behold  a  Per- 
fon  well  adorned  with  Virtue  and  Merit,  and  glorified  in  the 
Mouths  of  all  Men,  and  yet  concealing  himfelf:  To  fee  a 
Man  of  fhining  Worth  drawing,  as  it  were,  a  Curtain   before 

himfelf. 


436  Chriftian  Morality,  viz.  Vol.  II. 

himfelf,  that  the  World  might  not  fee  him,  while  the  World 
do  what  they  can  to  do  him  Juftice,  and  draw  afide  the  Veil 
to  make  his  Merit  vifible.  Not  that  a  Man  of  Worth  is  always 
bound  to  praflife  Concealment  ;  this  would  be  to  rob  Man- 
.kind  of  the  Blefling  God  has  defigned  for  them,  and  to  wrap 
up  his  Talents  in  the  unprofitable  Napkin.  But  there  are  Occa- 
fions  wherein  a  worthy  and  illuftrious  Perfon  may  be  equally 
ufeful  to  the  World,  and  yet  withdraw  himfelf  from  publick 
Applaufe.     This  is  the  Hour  to  make  his  Humility  appear. 

How  graceful  and  engaging  is  it  in  Perjons  of  Title  and^a- 
lity^  to  ftoop  to  thofe  that  are  of  mean  Degree^  to  converfe  freely 
at  proper  Seafons  with  thofe  that  are  poor  and  defpicable  in  the 
World,  to  give  them  leave  to  offer  their  humble  Requefts,  or 
fometimes  to  debate  a  Point  of  Importance  with  them  ?  Not 
all  the  Dignity  of  their  Raiment  can  render  them  half  fo  ho- 
nourable as  this  Condefcenfion  does  ;  for  nothing  makes  them 
fo  much  like  God.  The  High  and  Holy  One  who  inhabits  En- 
ternity.,  ftoops  down  from  Heaven  to  vifit  the  Afflidled,  and  to 
dwell  with  the  Poor.  And  furely,  when  we  fet  ourfelves  before 
the  divine  Majefty,  we  are  meaner  and  more  contemptible  in 
his  Eyes,  than  it  is  pofTible  for  any  Fellow-Creature  to  be  in 
ours  i  he  humbles  himfelf  to  behold  Princes. 

It  muft  be  allowed  indeed,  that  where  God  and  the  World 
have  placed  any  Perfon  in  a  fuperior  Station,  and  given  him  a 
fenfible  Advancement  above  his  Fellow-Creatures,  he  is  not 
bound  to  renounce  the  Honours  that  are  his  Due,  nor  to  a6t 
beneath  the  Dignity  of  his  Character  and  State.  This  would 
be  to  confound  all  the  beautiful  Order  of  Things  in  the  natural, 
civil,  and  religious  Life.  But  there  are  Cafes  and  Seafons  that 
often  occur,  when  great  Degrees  of  Humility  may  be  pra6lifed 
without  danger  of  finking  one^s  own  Charadler,  or  doing  a 
Diflionour  to  our  Station  in  the  World.  There  is  an  Art  of 
maintaining  State  with  an  Air  of  Mode§iy^  nor  is  there  any  need 
to  put  on  haughty  and  fcornful  Airs,  in  order  to  fecurethe  Ho- 
nours of  a  Tribunal,  or  the  highell  Offices  of  Magiff racy.  I 
have  known  a  Man  who  a6led  in  an  exalted  Station  with  fo 
much  Condefcenfion  and  Candor,  that  all  Men  agreed  to  love 
and  honour  him  fo  far,  that  it  was  hard  to  fay,  whether  he  was 
moft  honoured,  or  mofl  beloved. 

How  amiable  a  Behaviour  is  it  \nyounger  Perfons,  when  Re- 
fpecf  is  paid  to  Age,  and  the  Honour  is  given  to  the  hoary  Head 
that  Nature  and  Scripture  join  to  require  !  Lev.  xix.  32.  Thou 

/halt 


Scrm.  XXVIir.  A  Lovely  Carriage,  &c.  437 

Pjalt  rife  up  before  the  hoary  Head,  and  honour  the  Face  of  the  old 
Man,  and  fear  thy  God:  I  am  the  Lord.  Though  ihc  Charac- 
ter of  the  aged  Perfon,  in  refpedl  o^  Riches y  Qi^^Hty,  and 
Learnings  may  be  much  inferior,  yet  the  M'^ifdom  that  is  na- 
turally luppofed  to  be  derived  from  long  Experience,  lays  a 
Foundation  for  this  fuperior  Honour.  And  1  look  upon  it  as 
part  of  the  Shame  and  juft  Reproach  of  our  Day,  that  there 
is  fuch  a  licentious  Infolence  alTum'd  by  Youth  to  treat  their 
Elders  with  Contempt.  But  fo  much  the  more  lovely  is  the 
Carriage  of  thofe  who,  in  fpiteof  evil  Cuflom,  treat  old  Age 
with  Reverence,  and  abhor  the  pert  and  petulant  Indignities 
that  fome  of  their  Companions  cad  upon  the  Writings  and 
Counfels  of  their  Anceftors. 

And  here  I  beg  leave  alfo  humbly  to  admonifh  my  Fathers, 
that  they  pradtifethe  lovely  Grace  of  Condefcenjion,  when  they 
converfe  with  thofe  that  are  young.  I  entreat  them  to  per- 
mit a  Youth  of  an  inquiftive  Genius ,  to  propofe  an  Argument 
for  fome  farther  Improvement  of  Knowledge,  or  to  raife  an 
Objeftion  againd  an  eftablifli'd  Do6bine,  and  not  to  anfwer 
him  with  an  imperious  Frown,  or  with  the  Reproaches  of 
Herefy  or  Impertinence.  I  befeech  them  to  indulge  the  rifing 
Generation  in  fome  Degrees  of  Freedom  of  Sentiment,  and 
to  offer  fome  Demonftration  for  their  own  Opinions,  befides 
their  Authority,  and  the  Multitude  of  their  Years. 

The  Apoftle  Peters  Advice  may  be  addrefs'd  to  Perfons 
of  all  Ages  and  Chara6lers;  i  Pet.  v.  5.  Te  Tounger,  fubmit 
your  f elves  to  the  Elder :  Tea,  all  of  you  he  fubjeci  to  one  another y 
and  be  clothed  with  Hurmlity  ;  for  God  rejifteth  the  Proud,  and 
giveth  Grace  to  the  Humble. 

If  we  have  more  Knowledge  than  others,  how  lovely  is  our 
Condu6l,  when  we  teach  and  inflru6l  them,  not  like  Sove- 
reigns of  their  Faith,  and  Dictators  to  their  Underfianding,  but 
in  a  way  of  friendly  Converfation,  and  mutual  Improvement  ? 
If  any  thing  occurs  to  be  debated,  it  is  a  Sign  of  Modefly 
to  yield  to  the  Force  of  Argument,  and  not  refolve  before- 
hand to  be  infallible  and  ohfiinate,  as  tho'  we  were  exempted 
from  the  common  frailty  of  human  Nature,  and  free  from 
all  poflibility  of  Miflake. 

While  we  are  arguing  with  others,  in  order  to  convince 
them,  how  graceful  a  thing  is  it,  when  we  have  the  Power 
of  the  Argument  on  our  own  fide,  to  keep  ourfelves  from 
Infuk  and  Triumph!  How  engaging  a  Behaviour  toward  our 
Opponent^  when  we  feem  to  part  as  tho'  we  were  equal  m 

the 


438  Chrijlian  Moralitt,  viz.  Vol.  IL 

the  Debate,  while  'tis  evidenc  to  all  the  Company  that  the 
Truth  lies  wholly  on  our  Side  ! 

Yet  I  will  own  there  are  Seafons,  when  the  obftinate  and 
the  ajjum'wg  D'lfputant  lliould  be  made  to  feel  the  Force  of 
an  Argument,  by  difplaying  it  in  its  vi6lorious  and  trium- 
phant Colours :  But  this  is  feldom  to  be  pra^lifed,  fo  as  to 
infulc  the  oppofite  Party,  except  in  Cafes  where  they  have 
fliewn  a  haughty  and  infufferable  Infolence.  Some  Perfons 
perhaps  can  hardly  be  taught  Humility  without  being  fe- 
verely  humbled  ,*  and  yet  where  there  is  need  of  thisChaf- 
tifemenc,  I  had  rather  any  other  Hand  fliould  be  employed 
in  it  than  mine. 

IV.  Meeknefs  is  another  of  the  lovely  Graces.  This  is  con- 
trary to  Wrath  and  Malice y  and  all  the  angry  Paffions,  as 
Humility  (lands  in  Oppofition  to  Fride.  As  there  are  generally 
fome  fecret  Workings  of  Pride  in  the  Heart,  when  a  Man 
gives  Indulgence  to  his  ''jorathful  PaJJions ;  fo  where  a  Perfon 
has  throughly  learnt  the  Pra6tice  ot  Humilityy  the  Grace  of 
Meeknefs  is  eafily  attain'd,  and  indeed  it  feems  to  be  a 
neceflary  Confequent  of  it. 

How  lovely  is  the  Chara6ler  of  a  Man,  who  can  hearhim- 
felf  cenfured  and  reviled,  without  reviling  again  1  Who  can 
fuftain  repeated  Affronts,  without  kindling  into  Flame  and 
Fury  !  Who  has  learnt  to  bear  Injuries  from  his  Fellow- 
Creatures,  and  yet  withhold  himfelf  from  meditating  Re- 
venge ?  He  can  fit  and  hear  a  flrong  Oppofition  made  to 
his  Sentiments,  without  conceiving  an  Affront:  He  can  bear 
to  be  contradicted  without  refenting :  And  as  he  never  1  )ves 
to  give  offence  to  any  Man,  fo  neither  is  he  prefently  offended. 
'Tis  only  the  more  peevifli  and  feeble  Pieces  of  hu.nan  Na- 
ture, that  are  ready  to  take  offence  at  Trifles,  and  many  times 
they  make  their  own  fooli/Jj  Jealoufies  a  fufficient  Ground  fcr 
their  Indignation. 

We  car  not  expe6l  to  pafs  through  the  World,  and  find 
every  thing  peaceful  and  pleafanc  in  ir.  All  Men  won't  be 
of  our  Mind,  nor  agree  to  promote  our  Interefl.  There  are 
Savages  in  this  Wildernefs,  which  lies  in  our  way  to  the  hea- 
venly Canaan  \  and  wemullfomerimes  hear  them  roar  againfl 
us.  Divine  Courage  will  enable  us  to  walk  onward  without 
fear,  and  il</f^/^'Wf/}  will  reach  us  to  pafs  by  without  refenting. 
We  (Ik  uld  learn  to  feel  manv  a  Spark  of  angry  Fire  falling 
upon  us  from  the  T-ngues  of  others,  and  yet  our  Hearts 
(hould  not  be  like  Tinder  ready  to  catch  the  Flame,  and  to 

return 


Serm.  XXVIII.  A  Lovely  Carriage,  &c.  439 

return  the  Blaze.  The  meek  Chriftian,  at  fucli  a  vSeafon, 
poUclTcs  his  Soul  in  Patience,  as  good  David  did,  when  Shi- 
mei  lent  his  Malice  and  his  Ciirfes  after  him.  'I'hc  Saint  at 
that  time  was  in  an  humble  Temper,  and  fjid,  Let  Shiwei  curfe. 
We  Ihould  not  render  Evil  for  Evily  but  according  to  the  fa- 
cred  Dire6lion  of  Scripture,  endeavour  to  overcome  Evil  with 
Good;  Rom.  xii.  21. 

ylnger  is  not  utterly  forbidden  to  the  Chriflian  ;  yet  happy 
is  he  that  has  the  left  Occafion  for  it.  In  Ephef.iv.26.  the 
Apoflle  gives  us  this  Rule,  Bu  ye  angry y  and  fin  not.  As  if 
he  would  have  laid,  when  the  Atlairs  of  Life  leem  to  require 
a  juft  Refencment  and  Anger,  look  upon  it  as  a  dangerous 
Moment,  and  watch  again  ft  a  finful  Excefs.  Let  us  never 
give  a  wild  Loofe  to  our  Wrath,  but  always  hold  the  Reins 
of  Government  with  a  fhrong  Hand,  left  it  break  out  into 
forbidden  Mifchief.  When  we  give  our  felves  leave  to  be 
offended,  let  the  Anger  appear  to  be  diredled  againft  the  Sin 
of  the  Offender,  if  poffible,  more  than  againft  his  Perfon. 

Let  our  Jnger  be  ivell-timedy  both  as  to  the  Seafon  and  the 
Length  of  it.  The  Seafons  of  it  fliould  be  very  uncommon ; 
a  Chriftian  fhould  fcldom  awaken  his  Anger,  and  the  Con- 
tinuance o^  it  muft  be  very  fliort.  Let  not  the  Sun  go  down 
uptn  your  Wrath^  nor  give  place  to  the  Devil.  The  long  fullen 
Refeniment  which  is  prad'tifed  by  fome  Perfons,  carried  on 
from  Day  to  Day  with  a  gloomy  Silence,  and  now  and  then 
venting  itfelf  in  a  fpiceful  Word,  or  a  fly  Reproach,  is  by 
no  means  becoming  the  Name  and  Spirit  of  a  Chriftian.  This 
is  giving  place  to  the  Z)f^/7,  and  making  room  fcT  him  to  lodge 
in  our  Heartf.  This  is  as  much  contrary  to  Meeknefs,  as  a 
fhort  and  fiidden  Eitry  is,  and  perhaps  carries  in  it  a  Guilt, 
more  aggravated  in  the  fight  of  God. 

Yet  neither  fliould  our  Anger  indulge  it  fclfin  loud  and  noify 
Fra^tifes^  nor  fill  the  Houfe  with  a  brawling  Sound.  'Tis  bet- 
ter to  dwell  in  a  Corner  of  the  Hoife-top,  than  to  cohabit  in  a 
Palace  with  fuch  a  brawling Comp-duion  of  Life;  Prov.  xxi. 9. 
And  the  wife  Man  has  repeated  it  again  in  the  25^^  Chapter, 
as  a  Matter  worthy  of  double  notice.  St.  Paul  forbids  this 
Practice  to  the  Ephefians  ;  Let  all  Bitterncfs,  and  Wrath,  ami 
Anger ^  and  Clamour,  and  Evil  f peaking ^  he  put  aivay  from  you, 
mth  all  Malice  y  Ephef.  iv.  31. 

Nor  fhould  our  Refentments  carry  us  to  any  cruel  PraStices. 
The  Word  of  God  fpend  irsCurfes  upon  fuch  fort  of  Anger, 
Cen.  xlix.  7.  Curfed  be  the  Wrath  of  Simeon,  for  it  was  fierce^ 

and 


44^  Chrijlian  Morality,  viz.  Vol.  11. 

and  the  Anger  of  Levi,  for  it  ojjj  cruel  You  know  what  Mif- 
chiefsic  hurried  cheminto,  even  to  foul  Treachery  and  Mur- 
der, and  the  Defi:rg6lion  of  a  whole  Country.  7'he  Grace 
of  Meeknefs  is  an  Enemy  to  all  thefe  Practices,  and  a  happy 
Prefervative  from  them. 

V.  Patience  is  a  lo'Dcly  Virtue.  I  am  not  now  fpeaking  of 
that  religious  Exercife  of  ii,  which  confidsin  an  humble  Sub- 
miffion  to  the  Providences  of  God,  without  repining  at  his 
Hand,  or  fendmg  up  our  Murmurs  againfl  Heaven  ;  but  a 
patient  Condu^  to  our  Fello'-Jo-CreatureSy  is  the  thing  which  I 
chiefly  dedgn  here  to  recommend. 

When  fome  Perfons  (land  in  need  of  any  of  the  Necef- 
faries  or  Conveniences  of  Life,  they  mud  be  fupply'd  firfl, 
they  can  brook  no  Delay;  let  all  the  World  (land  by  wait- 
ing till  they  are  ferved ;  and  their  Anger  is  quickly  kindled 
if  their  Affairs  are  not  difpatch'd  in  a  Moment.  They  make 
no  Allowance  for  theNeceflicies  or  Conveniences  of  others; 
nor  for  the  various  Accidents  that  attend  human  Life,  which 
may  flop  the  Speed  of  the  moft  diligent  Servant,  and  con- 
ilrain  him  unwillingly  to  delay  his  MeiTage  or  his  Work.  But 
the  patient  Chrijlian  confiders  all  things ;  defires  but  his  Share 
of  the  Attendance  of  his  Fellow-Creatures,  and  waits  with- 
out Clamour  till  the  proper  Seafon.  He  makes  wife  and  kind 
Allowances  for  every  Incident  of  Life  that  may  give  jufl 
Occafion  to  a  Delay,  and  gains  the  Love  of  all  that  are  about 
him  by  his  moft  engaging  Carriage. 

How  lovely  is  it  to  fee  a  Teacher  'vcaiting  upon  thofe  that  are 
Jlo'uo  of  Underjtanding^  and  taking  due  Time  and  Pains  to  make 
the  Learner  conceive  what  he  means,  without  upbraiding 
him  with  his  Weaknefs,  or  reproaching  him  with  the  Names 
of  Jlupid  and  fenfelefs  ?  Hiis  is  to  imitate  God,  the  God  of 
Long-fuffering  and  Patience,  IVho  giveth  JViJdom  to  all  that 
asky  and  uphraideth  not,  James  i.  5.  The  patient  Man  attends 
and  waics  upon  thofe  that  are  flow  of  Speech,  and  hears  aa 
Argument  fully  propofed  before  he  makes  his  Reply.  This 
is  an  honourable  and  lovely  Charadler;  But  he  that  anpujereth 
a  Matter  before  be  heareth  ity  it  is  Folly  and  Shame  unto  hiniy 
Prcv.  xviii.  13.  Perhaps  he  is  utterly  miflaken  in  the  Objec- 
tion v/hich  his  Friend  was  going  to  make,  then  he  is  juftly 
put  to  the  Blufli  for  his  Folly  and  Impatience. 

The  Virtue  of  Patience  teaches  us  to  becalm  and eafy  to- 
ward our  Fellow-Creatures,  while  we  fuftain  lliarp  and  con- 
tinued Affliftions  from  the  Hand  of  God.     Tis  the  unhappy 

Conduft 


Scrm.  XXVIII.  A  Lovely  Carriage,  &:c.  441 

Condu^l  of  fomc  Chriftians,  tliat  when  the  great  God  puts  them 
under  any  fore  Trial  or  Chaftifcment,  they  arc  angry  with  all 
their  Friends  around  them,  and  fcatter  abroad  their  Difcontents 
in  the  Family,  and  many  times  make  them  fall  heavieft  upon 
their  mod  intimate  Friends.  If  one  were  to  fearch  this  Matter 
to  the  Bottom,  we  fhould  find  the  Spring  of  it  is  an  Impatience 
at  the  JGVcreign  Hand  of  God  i  but  becaufe  their  Chriltianity 
forbids  them  to  vent  their  Uncafinefs  at  Heaven,  they  divert 
the  Stream  of  their  Refentment,  and  make  their  Fellow-Crea- 
tures feel  it  :  So  a  Piece  of  unripe  Fruit  prefs'd  with  a  heavy 
Weight  from  above,  fcattcrs  its  four  Juice  on  every  Thing 
that  (lands  near  it,  and  gives  a  juft  Emblem  of  the  impatient 
Cbrifiian. 

But  what  a  lovely  Sight  is  it  to  behold  a  Perfon  burthencd 
with  many  Sorrows,  and  perhaps  his  Flejh  upon  him  has  Pain 
and  Anguifh,  while  his  Soul  mcurns  within  him  \  yet  his  PafTions 
are  calm,  he  pofTelTes  his  Spirit  in  Patience,  he  takes  kindly  all 
the  Relief  that  his  Friends  attempt  to  afford  him,  nor  does  he 
give  them  any  Grief  or  Uneafinefs  but  what  they  feel  through 
the  Force  of  meer  Sympathy  and  Compaflion  ?  Thus  even  in 
the  midft  of  Calamities,  he  knits  the  Hearts  of  his  Friends 
falter  to  himfelf,  and  lays  greater  Obligations  upon  their  Love 
by  fo  lovely  and  divine  a  Condudt  under  the  Weight  of  his 
heavy  Sorrows. 

VI.  Love  to  Mankind  in  the  various  Branches  of  it ^  is  a  mofi 
lovely  ^ality^  and  well  becomes  a  Chrijlian. 

Should  I  (peak  of  Love  in  the  Hearty  which  ever  thinks  the 
beft  concerning  others,  and  wifhes  and  feeks  their  Welfare  and 
Happinels  :  Should  I  fpeak  of  it  as  it  wbrks  on  the  Tongue^ 
and  appears  in  all  friendly  Language,  whether  the  Objedl  be 
prefent  or  afar  off :  Should  I  defcribe  it  as  it  difcovers  itfelf  in 
t-he  Hand  of  Affxflance  and  Bounty^  to  relieve  the  Poor  and  the 
Helplefs  :  Each  of  thefe  would  yield  fufficient  Matter  for  a 
whole  Difcourfe  •,  and  this  Grace  would  appear  lovely  in  all  its 
Forms.  It  is  a  Pain  to  my  Thoughts  to  omit  it  here  :  Me- 
thinks  1  can  hardly  tell  how  to  let  it  go  without  large  Enco- 
miums :  Nor  could  I  prevail  with  myfelf  to  pafs  it  over  now 
with  fo  brief  a  Mention,  if  I  did  not  defign  to  employ  an  Hour 
or  two  on  this  Subjed  hereafter.  j 


F  f  ne 


442  Chrijlian  Morality,  viz.  Vol.  II. 

Thefecond  Part  of  the  Twenty- Eighth 
SERMON. 

1  Proceed  to  fhew  how  the  very  Light  of  Nature  recommends 
every  agreeable  and  obliging  Chara^er  \    every  lovely  ^ality 
thai  is  found  among  Mankind ;  and  Reafon  exhorts  us  to  the 
Acquirement  and  Pradice  of  it. 

I.  Our  own  Inter  ejl  dire^s  us  to  it.  ^Tis  a  natural  good  ^ia- 
lity.,  and  a  mojl  ufeful  thing  to  defire  the  Love  of  others^  to  feek 
the  Favour  of  our  Fellow-Creatures.  'Tis  a  very  lawful  Ambi- 
tion to  covet  the  Good-will  of  thofe  with  whom  we  converfe  ;, 
and  to  purfue  fuch  Pra6lices  as  may  procure  us  a  Place  in  their 
good  Opinion  and  Friendfhip.  We  who  are  born  for  Society, 
mud  naturally  defire  to  ftand  well  with  Mankind  ;  and  that 
our  Neighbours  fliould  wifli  our  Welfare,  Ihould  treat  us  with 
Decency,  and  Civility,  and  Love  •,  fliould  aflift  our  Interefl, 
and  do  us  good  when  we  ftand  in  need  of  them  :  And  if  fo, 
then  the  Rule  of  Juflice  obliges  us  to  pradiife  the  fame  towards 
them  which  we  defire  they  Ihould  pradife  towards  us.  The 
more  we  exercife  of  Humility.,  Meeknefs.,  Patience.,  Charity^  and 
Good-will  towards  our  Neighbours,  the  more  Reafon  have  we 
to  expe6l  the  fame  Returns  of  a  lovely  Carriage  from  them. 
And  it  is  no  fmall  Advantage  in  Life,  for  a  Perfon  to  be  much 
beloved.  When  he  falls  under  fudden  Diftrefies,  every  Maa 
js  ready  to  relieve  him  ;  when  he  meets  with  perplexing  Diffi- 
culties, he  has  the  ready  AfTiftance  of  Multitudes  at  his  Com- 
mand, becaufe  he  hath  many  Lovers. 

II.  It  is  a  moft  generous  Character.,  and  the  Sign  of  a  great  and 
good  Soul.,  to  delight  to  pleafe  thofe  with  whom  we  converfe.  'Tis 
a  lovely  Sight  to  behold  a  Perfon  folicitous  to  make  all  round 
about  him  eafy  and  happy.  Such  amiable  Souls  as  thefe,  'tis  a 
frequent  Pra6lice,  and  a  Pleafure  to  them,  to  contradid  their 
own  natural  Inclinations,  in  order  to  ferve  the  Defires,  or  the 
Intereft  of  their  Friends.  A  happy  Temper  !  that  finds  ^o 
much  Satisfadion  in  this  Self-denial.,  that  the  very  Virtue  lofes 
its  Name,  and  it  becomes  but  another  fort  of  Self-pleafmg, 
Such  Perfons  are  in  Pain,  when  they  find  their  Friends  hard  to 
be  pleafed,  and  they  fuffer  fometimes  too  much  Uneafinefs  in 
themielves,  becaufe  of  the  perverfe  Humours  of  thofe  they 
converfe  with.  This  Uneafinefs  indeed  may  arife  to  a  criminal 
Excefs,  but  the  Spring  of  it  has  fomething  amiable. 


Scrm.  XXVIII.  A  Lovely  Carriage.  443 

I  could  wilh  every  Soul  of  us  would  learn  a  lovely  Carriage. 
For, 

III.  //  makes  us  refemhie  God  bimfelf.  And  yet  tlicre  arc 
fome  tliat  will  be  felfiflj  and  cburlijh.,  that  will  pradlife  the  furi- 
ous or  the  peevijh  Paflions,  thro*  fome  reigning  Principle  of 
Pride^  or  Covetoufnefs^  Impatience^  or  Envy.  There  are  fome 
that  delight  in  vexing  their  Fellow -Creatures,  and  in  giving 
them  Torment  and  Pain. 

Part  of  thcfe  Qualities  make  us  a-kin  to  Brutes  of  the  worfer 
kind,  when  we  take  Care  of  none  but  Self,  and  are  regard lefs  of 
our  Neighbour's  Welfare.  "  If  Self  be  healthy  and  rich,  eafy 
*'  and  honoured,  'tis  no  matter  though  the  reft  of  the  World 
"  fuftain  Sicknefs,  and  Poverty,  and  Scandal."  Others  of 
thefe  unlovely  Characters  approach  nearer  to  the  Spirit  of  the 
Devil fW'ho  takes  delight  in  torturing  his  Fellow-Creatures,  and 
doing  what  Mifchief  he  can  amongft  them. 

But  'tis  a  God-like  Temper  to  take  a  fweet  Satisfaction  in  dif- 
fufing  our  Goodnefs,  and  in  pleafing  and  ferving  all  that  are 
near  us.  Let  us  then  be  Followers  of  God  as  dear  Children.  He 
is  the  original  Beauty,  he  is  the  lovelieft  and  the  beft  of  Beings. 
To  be  good,  and  to  do  good,  is  a  divine  Perfedtion,  and  let  us  re- 
member 'tis  a  Perfection  that  may  be  imitated  too.  He  caufes 
his  Sun  to  rife,  and  his  Rain  to  fall  on  the  Jufl  and  the  Unjuji, 
and  fills  the  Hearts  even  of  the  Evil  as  well  as  the  Good  with 
Food  andGladnefs,  when  he  gives  them  fruitful  Seafons.  Let  us 
not  dare  then  to  be  rough,  and  quarrelfome,  and  fullen,  and 
ill-natur'd,  while  we  profefs  to  be  his  Off-fpring.  i.et  there  be 
fomething  lovely  in  our  whole  Temper  and  Condud,  while 
we  pretend  to  be  Imitators  of  the  God  of  Love. 

And  does  the  Light  of  Nature  furnifh  us  with  all  thefe  Mo- 
tives for  a  lovely  Carriage  .^  then  furely  the  Light  of  Scripture 
enforces  them  all.  The  Gofpel  obliges  Chriftians  to  this  Pradtice 
by  much  ftronger  Arguments,  and  it  lays  on  us  more  fubftantial 
Obligations. 

I.  The  blejfed  and  ever  glorious  Trinity,  the  Father,  the  Son, 
and  the  Holy  Spirit,  give  us  in  the  Gofpel  a  divine  Example  of 
this  Pra5lice. 

Has  God,  the  great  and  glorious  God,  manifefted  a  lovely 
Conduct  in  his  Works  of  Creation,  and  his  Ways  of  Provi- 
dence ',  how  much  more  glorious  a  Pattern  has  he  fet  us  in  the 
Tranfactions  of  his  redeeming  Love  1  What  Condefcenfion 
hath  he  here  ihewn  !    What  Gentlenefs  !   what  Patience  and 

F  f  2  For- 


444  Chriftian  Morality,  viz.  Vol.  II. 

Forbearance!  what  Forgivencfs '  what  infinite  and  endlefsDif- 
coveries  of  Grace  has  he  made  in  his  Gofpel  ! 

God  the  Father  reconciling  the  World  to  himfelf^  by  Jefus  Chrijf, 
has  a  peculiar  Sweetnefs  of  Arpe(5l,  and  mofl  amiable  Appear- 
ance. Here  every  Chriitian  beholds  him  fuch  as  he  reveal'd 
him lelf  to  Mofej,  when  he  caus'd  his  Glory  to  pafs  before  him^ 
Exod.  xxxir.  6.  The  Lord ^  the  Lord  God^  merciful  and  gracious^ 
long- fuff cringe  and  abundant  in  Goodnefs  and  Truths  &c.  The 
Son  d?/G(5^  looping  down  to  take  Flefli  and  Blood  upon  him, 
made  the  mofl  amiable  Figure  in  the  Univerfe.  Even  in  his 
glorious  and  triumphant  State  in  Heaven,  he  is  reprefented  by 
a  Lamb  that  was  flain^  an  Emblem  of  Meeknefs  and  Innocence. 
And  if  ever  the  ble  (fed  Spirit  appeared  in  the  Shape  of  any  living 
Creature,  'twas  in  the  torm  of  aBove^  a  lovely  and  gentle  An- 
\mal.  Thus  the  blejfed  Trinity  con(pirc  to  teach  us  this  amia- 
ble and  divine  Cairias;e. 

II.  The  Son  of  God  incarnate  has  brought  a  lovely  Pattern  of 
this  Practice  nearer  to  us  in  his  whole  Deportment  on  Earth.  I 
cannot  part  with  the  mod  graceful  Example  of  our  Lord  Jefus 
Chrtfi  with  a  flight  Notice.  He  came  into  this  World  partly 
with  a  Defign  to  become  our  Pattern  in  every  Virtue,  and  in 
every  Grace.  Let  us  turn  our  Eyes  towards  him  in  all  the 
Circumilances  and  Behaviours  of  Life,  and  he  will  ever  appear, 
as  he  is  in  himfelf,  the  chief e^  of  ten  T^hoiifands^  and  altogether 
lovely.  Let  us  take  a  Survey  of  him  under  thofe  feveral  Parti- 
culars, in  which  an  amiable  Carriage  has  been  defcribed. 

Is  Prudence  a  lovely  Virtue  i"  How  perfedlly  zvife  was  the  Con- 
duft  of  our  Lord  !  How  carefully  did  he  attend  to  the  Circum- 
ftances  of  Time  and  Place,  while  he  dwelt  among  Mankind ! 
How  happily  did  he  fuit  his  Converfation  to  his  Company  ! 
How  wifely  did  he  derive  his  divine  Difcourfes  from  the  daily 
Occurrences  of  Life  \  How  admirably  did  he  drflribute  his  Be- 
nefits according  to  the  various  NecefTities  of  Men  /  So  that  the 
unprejudiced  World  pronounced  concerning  him,  He  has  done 
all  Things  well.  Shall  we  be  rafh  and  foolifh,  fickle  and  im- 
prudent, and  live  at  random  in  our  Words  and  our  Works, 
when  we  have  lb  divine  a  Pattern  of  Prudence  before  us  in 
the  Hi^lory  of  the  Gofpel  .? 

Is  Moderation  another  lively  Chara^er,,  and  a  Peace-maker  an 
amitible  Title  ?  Such  was  our  bleflfed  Lord,  and  fuch  fhould  his 
Followers  be.  How  glorious  a  Sight  is  it  to  behold  the  Son  of 
God  coming  down  from  Heaven  to  be  a  Mediator  betwixt  his 

offended 


Serm.  XXVIII.  A  Lovely  Carriage,  &:c.  445 

offended  l\uhcr  and  his  ofl  ending  Creatures  !  to  reconcile  Hea- 
ven and  Earth  together,  and  rather  than  fail  in  this  Attempt, 
he  gladly  expofed  himfelf  to  Shame  and  Dcatli,  and  made  a 
Cement  of  everlalVmg  I'ricndlhip  betwixt  God  and  Man  witli 
his  own  Blood.  Shall  wc,  who  are  reconciled  by  fuch  amazing 
Tranfadions,  quarrel  with  each  other  for  Trifles,  and  form  our 
felves  into  Parties  for  Rage,  and  Strife,  and  Hatred,  and  yet 
proiefs  the  Name  of  the  great  Reconciler  !  Arc  we  not  com- 
manded to  folloiv  Peace  "joith  all  Mcn^  as  far  as  poffihle^  with  the 
Security  of  our  llolinefs  and  Peace  with  God  ?  And  how  can 
wc  otherwife  hope  to  be  the  Subjedls  and  Favourites  of  the 
Prince  of  Peace  ? 

Is  Humility  another  Part  of  an  amiable  Chara5ler  ?  Who  was 
ever  humble  as  the  Son  of  God  ?    The   Brightnefs  of  his  Fa- 
ther''s  Glory ^  and  the  exprefs  Image  of  his  Perfon^  who  emptied 
himfelf^  and  took  upon  him  the  Form  of  a  Servant^  and  was  made 
in  the  Likenefs  of  Men^  and  humbled  himfelf  yet  lower,  even  to 
the  Death  of  the  Crofs^  and  to  the  Dud  of  the  Grave.     There- 
fore the  Father  loved  him,  and  the  Father  exalted  him.     This 
is  the  Man,  the  God-man,  who  calls  us  to  the  Pra6lice  of  this 
Virtue  -,  Learn  of  me^  fays  \\t^  for  I  am  meek  and  lowly  ^  and  you 
Jhall  find  reft  for  your  Souls ^  Mat.  xi.  29.     What  Folly  and  Mad- 
nefs  is  it  for  Dud  and  Afhes  to  be  proud,  when  God's  own  Son 
was  humble?  And  he  gives  us  a  noble Inftance  to  afTure  us  that 
Humility  is  a  lovely  Quality  :  When  the  rich  youngMan  in  the 
Gofpel  came,  and  kneeled  before  him  to  afk  his  Advice,  Jefus 
looked  upon  him,  and  loved  him  ;  and  would   have  left  it  upon 
Record  in  his  Word,  that  there  was  fomething  lovely  in  a  mo- 
deft  and  humble  Carriage,  even  where  the  faving   Grace  of 
God  was  wanting.     Mark  x.  2 1 . 

Meeknefs  and  Patience  are  the  next  things  I  mentioned,  that 
go  to  make  up  the  Charafter  of  a  lovely  Perfon.  But  who  was 
meek  as  the  Son  of  God  is  ?  What  Affronts  did  he  endure  even 
while  he  was  inviting  Sinners  in  the  moft  affedling  Language 
to  their  own  eternal  Happinefs  ?  What  fhameful  Mockery  did 
he  fuftain  ?  What  Lx)ads  of  malicious  and  infamous  Blafphemy  ? 
But  when  be  was  reviled^  he  reviled  not  again  \  as  a  Sheep  he- 
fore  the  Shearer  is  dtivib^  fo  opened  he  not  his  Mouth,  O  when 
Ihall  we  learn  to  imitate  our  blefTed  Lord,  and  forbear  and  for- 
give as  he  did. 

How  was  his  Patience  tried  to  the  utmoft  !    And  that  not 
only  in  the  fruitlefs  and  thanldefs  Labours  of  his  Life  among 

Ff5  a 


41-6  Chrijltan  Morality,  viz.  Vol.  11. 

a  cruel  and  infolent  Race  of  Men,  but  in  the  Approaches  of  his 
bloody  Death.  When  tlie  blefled  Redeemer  lay  agonizing  in 
the  Garden,  or  hung  bleeding  on  theCrofs,  to  fee  him  opprefT- 
ed  with  the  Weight  of  tlie  Wrath  of  God  due  to  our  Sins,  con- 
fiiding  with  the  Rage  of  Devils,  forfaken  by  his  Friends,  and 
furrounded  with  the  profane  Infults  of  barbarous  Men  :  What 
a  mournful  and  moving  Spe6lacle !  And  yet  there  is  fomething 
divinely  amiable  in  it,  to  behold  him  all  over  calm  and  patient, 
and  meditating  immortal  and  forgiving  Love.  What  unwor- 
thy Followers  are  we  of  the  blefled  Jefus^  the  Lamb  that  was 
flain^  when  upon  every  Occafion  we  take  Fire,  and  break  out 
into  an  impatient  Fury  ? 

But  if  I  fhould  enter  upon  the  lafi  Inftanceof  a  lovely  Cha- 
ra^er^  and  begin  the  mention  of  Love^Y.o^  far  beyond  all  Ex- 
ample, and  beyond  all  Defcription,  is  the  Love  of  our  Lord 
Jefus !  How  tender  were  the  CompafTions  of  his  Heart !  How 
extenfive  the  Benevolence  of  his  Soul  I  What  melting  Lan- 
guage of  Love  dropt  from  his  Lips  hourly  !  And  how  w^ere 
his  m.ortal  and  immortal  Powers  employed  in  procuring  infi- 
nite Bleflings  for  finful  Men,  in  diflributing  them  amongft  the 
Rebellious  !  O  that  wt  could  learn  to  think,  and  fpeak,  and 
a6l  like  our  blefTed  Saviour,  whofe  Life  and  whofe  Death  was 
a  rich  and  various  Scene  of  divine  and  human  Love  ! 

III.  I  might  draw  further  Arguments  from  the  Examples, 
f.nd  from  the  Writings  of  the  Apo§iles  and  holy  Men  in  the  primi- 
tive Days  of  Chriftianity  ;  when  they  were  all  of  one  Heart  and 
one  Soul,  and  did  every  thing  to  pleafe  and  fcrve  their  Fellow- 
Chriftians.  I  would  mention  the  Epiflles  of  St.  John  \  what 
a  divine  Spirit  of  Love  breathes  in  them  !  But  next  to  our 
Lord  Jefus,  I  fhould  rather  turn  your  Eyes  and  Thoughts  to 
the  Temper  and  Condu(5lof  St.  P^«/,  the  greatefl  of  the  Apo- 
ftles,  and  the  nearefl  to  Chrifl.  How  did  he  pleafe  all  Men,  not 
feeking  his  own  Profit^  hut  their  Salvation,  even  as  Chrifl  pleafed 
nothimfelf  ?  And  he  leaves  us  his  own  Example  in  Subordina- 
tion to  his  Lord,  Be  ye  Followers  of  me,  even  as  I  alfo  am  of 
Chrifl,  and  give  none  Offence  either  to  Jew  or  Gentile,  Rom.  xv. 
I,  2,  3.  I  Cor.  X.  32,  i^c.  Who  is  there forrowful  among  you, 
and  I  fymipathize  not  }  Who  is  weak,  and  I  am  not  weak  ?  Who 
is  offended,  and  I  don't  fhare  in  the  Pain  ?  I  bear  and  endure  all 
Things  for  the  Ele5l"s  fake,  that  they  may  be  faved,  2  Cor.  xi.  29. 
2  Tim.  ii.  10.  How  lovely  was  his  Behaviour  in  all  Refpefts  ! 
His  Epiflles  arc  full  of  it,  it  (hines  through  every  Page  :    His 

Charadler 


Serm.  XXVIII.         A  Lovely  Carriage.  447 

Cluraiflcr  demands  .1  Volume  to  dcfcribe  it,  all  wortiiy  of  uui 
ImitacuMiand  our   Womicr. 

But  I  mull  haflen  to  the  lad:  Motive  derived  from  Chrlfli- 
anity,  and  that  is  the  Nature  and  DefigJi  of  the  Gofpel  it  flf. 
*  ris  the  moll  lovely  of  all  Religions.  IVifdom^  Humility^  Peace^ 
Patience^  Meeknefs^  Moderation^  and  Love^  run  through  every 
Part  of  the  Covenant  of  Grace,  like  fo  many  bright  and  beau- 
tiful Colours  join'd  together  in  the  Rainbow,  that  llretches  its 
Glory  round  the  lower  Sky,  and  feals  an  ancient  and  everlafl- 
ing  Peace  between  Earth  and  Fleaven. 

There  is  therefore  the  moil:  Ibvereign  r.nd  conflraining  Obli- 
gadon  laid  upon  us  Cbri/h'ans^  to  do  all  Things  that  are  lovely^ 
that  we  may  make  our  holy  Religion  appear  like  it  feif,  and 
caufe  Chrillianity  to  be  beloved  of  Men.  Every  Cbriftian  is 
in  fome  Degree  intruded  with  the  Honour  of  Cbrifl^  and  with 
the  Credit  and  Renown  of  his  Gofpel.  Let  us  be  watchful 
then  to  take  ail  Opportunides,  and  ufe  all  pious  Methods  to 
make  our  Hope  appear  glorious,  to  fee  the  Name  of  Chrijl  in 
its  own  amiable  Light,  and  to  ador7i  the  Do^rine  of  God  our 
Saviour. 

How  Diflionourable  and  fhameful  a  thing  is  it  for  a  Chriftiaa 
to  have  an  unlovely  Carriage,  or  to  (liew  any  thing  in  his  Con- 
du6f  that  is  rough  and  forbidding'!  What  a  Blemifh  does  it 
caft  upon  the  Gofpel  which  he  profefTes !  Let  us  talk  what  we 
will  of  the  fublimer  Glories  ofChriffianity^  and  profefs  an  Ac- 
quaintance with  the  deeped  Myfteries,  yet  with  all  our  flaming 
Zeal  for  the  Faith,  we  may  become  Scandals  to  the  Gofpel,  if 
we  abandon  the  Practices  of  Love.  The  World  will  judge 
of  our  Religion  by  our  Temper  and  Carriage.  We  give  Oc- 
cafion  therefore  to  the  World  to  upbraid  us,  fFhat  do  you  more 
than  others  ?  If  we,  who  pretend  to  be  Chrifiians^  who  have 
profefifed  the  mod  lovely  of  all  Religions,  are  guilty  of  Prac- 
tices unworthy  of  that  facred  Name  :  When  they  fee  our  Car- 
riage as  bad  as  others,  they  will  be  ready  to  cry  out,  What  is 
your  beloved  more  than  another  beloved  ?  What  are  your  Doc- 
trines better  than  others,  if  your  Pradice  differs  not  from  others  ! 
And  are  you  willing  it  fhould  be  faid  of  you,  that  you  are  the 
Occafions  of  Shame  and  Scandal  to  the  Name  and  Relimon 
of  Chrifi, 

.  We  fhould  do  all  things  that  are  amiabk  in  the  Sight  of 
pMen,  that  the  Gofpel  may  have  the  Glory  of  it :  Shall  I  fay, 
\She  Gofpel  of  Cbriji  deferves  it  at  our  Hands  ?  If  the  Gofpel 

F  f  4  brings 


44^  Chriftian  Morality,  viz.  Vol.  II. 

brings  fo  rich  a  Salvation  to  us,  'tis  fitting  we  fhould  bring  a 
great  deal  of  Honour  to  it.  How  honourable  is  it  to  the  Gof- 
pel  of  Chrift^  when  Perfons  of  a  rough,  crabbed,  four  Temper 
are  converted  by  this  GofpeJ,  are  become  Chriftians  indeed,  and 
are  made  all  over  amiable,  and  foft,  and  obliging  in  their  De- 
portments ;  when  they  carry  it  like  new  Creatures,  like  Perfons 
that  are  changed  indeed,  that  have  much  of  the  Spirit  of  Love 
in  them,  the  Temper  of  the  Gofpel,  and  the  Temper  of  Hea- 
ven !  'Tis  this  Gofpel,  as  I  have  faid  before,  that  turns  Lions 
into  Lambs,  and  Ravens  into  Doves,  the  mofl  favage  Creatures 
into  mild  and  gentle. 

While  we  are  thus  engaged  in  the  PraSfice  of  Lcve^  we  have 
no  need  to  abandon  our  Zeal  for  the  Truth  ;  but  we  Ihould  fe- 
parate  our  divine  Zeal  from  all  our  own  guilty  PafTions,  lefb  in- 
flead  of  honouring  God,  we  ihould  deftroy  his  Children.  The 
Serva/it  of  the  Lord  may  he  bold  and  fbedfaft  in  the  Defence  of 
the  Gofpel,  but  he  rrjujl  be  gentle  tozvards  all  Me/i,  ready  to  teach^ 
atid  pauent  under  Injuries.  He  mujl  not  firive  like  a  Hero  for 
Viclory,  but  when  any  oppofe  themfehes  to  the  Truth,  he  muft 
infirvM  them  in  Meeknefs^  2  Tim.  ii.  24.  While  we  2iXt  peaceful 
and  harmlefs^  we  may  be  at  the  fame  rime  prudent  and  wife  ; 
our  Lord  Jefus  has  joined  thefe  two  Charadlers,  Matt.  x.  1 6. 
And  it  is  a  very  lovely  Inscription  for  a  Difciple  of  Chrifi  to 
wear  in  all  his  publick  and  private  Converfation,  Wife  as  Ser- 
pents.,  and  harmlefs  as  Doves,  Thus  we  may  guard  our  felves 
from  the  Malice  of  the  World,  while  we  attempt  to  win  them 
by  all  the  facred  Methods  of  Humanity  and  divine  Goodnefs. 


SERMON    XXIX. 

Chriftian  Morality,  viz.  Things  of  good 
Report,  &^c. 

Philip,  iv.  8. 
— Whatfoever  Things  are  of  good  Report  —  think  on  thefe  Things. 

TH  E  Value  of  a  good  Name  was  fo  great  under  the  Jew- 
ifh  Difpenfarion,  that  the  Spirit  of  God  does  not  think 
it  beneath  his  Care  to  recommend  it  to  his  own  chofen 
People,  by  the  Mouth  of  Solomon^  the  wifeft  of  Men  :    'Tis 

better. 


Scrm.  XXIX.  ^Good  Report,  &c.  449 

better,  and  more  worth,  thayt  precious  Ointment,  Keel.  vii.  i. 
'Twas  counted  an  Ornament  and  Entertainment  at  publick 
Feafts,  to  have  rich  Oils  poured  upon  the  Head  ;  the  Price  of 
fome  of  them  was  exceeding  great  ;  they  gave  Refrcfliment 
to  the  natural  Spirits,  and  fprcad  a  Perfume  through  all  the 
Company.  But  a  good  Name  is  of  greater  Price,  'tis  a  rich 
Ornament  to  the  Charader  of  him  thac  poflefTes  it,  and  has 
confiderable  Influence  toward  his  Happinefs  *,  fo  that  to  ufc 
the  Words  o^  Solomon  again,  Prov.  xxii.  i.  'Tis  rather  to  be 
chofen  than  great  Riches. 

The  blefTed  Apoftleof  the  (7^«//7^j  is  of  the  fame  Mind,  and 
he  recommends  to  the  Chriftian  World,  the  Pradlice  of  thofe 
^Things  that  are  of  good  Report^  which  is  the  way,  whereby  a 
good  Name  is  to  be  obtained.  He  had  juft  before  recommend- 
ed to  us  the  Things  that  are  lovely  in  the  Eyes  of  Men,  and  fucii 
as  will  render  us  well  beloved  among  our  Neighbours.  Now  he 
invites  us  to  the  Pradlice  of  thofe  Thi?igs  that  are  of  good  Report 
in  the  World,  fuch  as  will  procure  us  Reputation  and  a  good 
Name,  where  we  may  live,  efpecially  among  the  wife  and  fo- 
ber  Part  of  Mankind.  This  hath  fome  Difference  in  it  from 
the  former,  though  it  muft  be  granted,  that  all  things  that  are 
lovely^  have  alfo  a  Tendency  to  obtain  a  good  Name. 

There  are  many  things  in  theCondudofLifc,  which  do  not 
fo  directly  offer  themfelves  to  us,  as  Parts  of  neceffary  Jufiice^ 
Piety .^  or  Goodnefs.  But  yet  they  are  fuch  as  bear  a  good  Cha- 
ra^er  in  the  World,  and  they  give  to  the  Man  that  pradlices 
them,  2igood  Reputation  among  his  Fellow-Creatures  :  On  the 
contrary,  there  are  feveral  other  Pra6tices,  which  is  not  eafy  to 
prove  dire6lly  finful,  yet  they  are  of  ill  Report^  and  they  ought 
not  to  be  indulged  among  Chriftians.  Among  thefe  Pracflices 
of  good  Report,  fome  are  changeable  with  the  Times  and  Cufioms 
of  the  Country,  and  they  obtain  a  different  Characfler  and  El- 
teem,  according  to  the  Age  and  Place  wherein  we  dwell  ; 
others  always  and  in  all  Places  among  fober  and  wife  Men, 
obtain  the  fame  Charadler  ;  they  have  been  in  all  Ages,  and 
in  all  Nations,  efteemed  Things  of  good  Report ;  The  Nature 
of  them  feems  to  be  unchangeable :  And  *tis  this  fort  of  Adtions 
only  that  I  Ihall  take  Notice  of.  By  various  Particulars  this 
Head  will  be  better  illuflrated  and  improved,  than  it  can  be 
by  any  general  Defcriptions. 

It  is  a  Matter  of  good  Report  to  mind  our  own  Bufinefs^  ytt 
to  be  of  a  fublick  Spirit^  to  be  regular  in  our  Ccmdu^,  to  keep  the 


45d  Chriftian  Morality,  viz.  Vol.  II. 

hejl  Company^  to  abftain  from  the  utmoft  bounds  of  Things  lawful^ 
and  in  doubtful  Matters^  to  follow  the  Fra5lices  of  the  wifejl  and 
the  befl.  As  I  difcourfe  upon  each  of  thefe  Particulars,  I  fhall 
obferve  what  are  thofe  oppoftte  PraSfices  of  evil  Report^  which 
we  ought  to  avoid. 

I.  //  is  a  Thing  of  good  Report  to  mind  our  own  Buftnefs  : 
The  holy  Apoftle  requires  it,  i  ThelT.  iii.  ii.  That  ye  iiudy  to 
he  quiet ^  and  to  do  your  own  Buftnefs,  One  would  think  there 
fhould  be  no  need  of  Study  and  Application  in  order  to  be  quiet  \ 
but  fome  Perfons  are  of  fo  turbulent  and  reftlefs  a  Temper, 
that  they  naturally  intermeddle  with  every  Thing  :  They  had 
need  take  Pains  with  themfelves  to  keep  themfelves  quiet^  and 
bufy  only   in  their  proper    Work.     The  Word  in  the    Greek 

fignifies  that  we  fhould  be  ambitious  of  ^lietnefs  and 

Diligence  in  our  Callings  for  it  is  a  Matter  of  Honour  and  Credit. 
In  whatfoever  Station  we  are  placed,  'tis  Induflry  mud  gain 
Reputation.  There  are  other  great  and  valualDle  Advantages 
of  it,  but  I  confine  my  felf  now  to  this  one,  that  it  is  a  Thing 
cf  good  Report  among  Men. 

If  Perfons  are  called  to  Magiffracy^  let  them  attend  to  the 
Work  of  their  fiiperior  Pod.  Let  them  rule  and  govern  with 
all  Diligence^  and  fulfil  that  Office  well,  with  which  God  has 
intruded  them.  Let  them  employ  themfelves  much  in  their 
proper  Sphere,  and  not  wear  the  honourable  Title  in  Idlenefs, 
or  bear  the  Sword  in  vain^  which  hath  been  too  frequent  a 
Pradlice  in  this  greatCity,  and  thereby  Vice  has  grown  rampant, 
and  Reformation  of  Manners  hath  been  fhamefully  difcouraged. 

Thofe  who  are  made  Minifiers  of  the  Gofpel.,  let  them  make 
it  their  Bufinefs  to  win  Souls  to  Salvation,  to  bring  in  Sinners 
to  Faith  and  Hohnefs,  and  to  edify  the  Saints  by  their  Exhor- 
tations, by  their  Do6lrine,  by  their  Example.  We  fhould  be 
injlant  in  Seafon,  and  out  of  Seafon^  reprove.,  rebuke,  and  exhort 
with  all  Long-fuffering  and  Bo5irine.  Let  him  that  minifiers^ 
wait  on  his  Miniflry  :  He  that  teacheth.,  on  Teaching  ;  he  that 
exhorteth^  on  Exhortation  ;  Rom.  xii.  7.  2  Tim.  iv.  2.  Let 
us  not  wafte  our  Time  and  our  bed  Talents  in  the  Purfuit  of 
laborious  Trifles,  in  intricate  and  perplexing  Controverfies, 
which  are  lefs  neceffary  to  the  Life  of  Chridianity,  or  on  ufelefs 
and  angry  Squabbles,  which  divide  and  tear  the  Church.  Nor 
let  us  throw  away  thofe  Thoughts  and  Hours,  on  pompous  Or- 
naments of  Learning,  on  critical  or  polite  Studies,  or  curious 
and  artificial  Works,  which  fhould  be  devoted  to  Matters  pf 
more  facred  Importance.  " 


Serm.  XXIX.         A  Good  Report,  &c.  451 

If  we  are  engaged  in  Trades,  Manufa5Jurc5^  or  Merchandizes 
in  the  JVorld^  let  us  fhew  all  Intiullry,  and  honcll  1  .abour  and 
Care,  and  thus  walk  with  God,  every  Man  in  his  calling  wherein 
he  IS  called,  till  the  Providence  of  (lod  evidently  lead  him  to 
other  Work,  i  Cor.  vii.  24.  And  thus  we  may  refute  the  Ca- 
lumnies of  thofe  who  would  feek  all  Occafions  to  refledl  upon 
us  for  our  fl:ri(5ler  ProfcHion  of  Religion.  There  are  many  en- 
couraging Promifes  given  to  Diligence  in  the  Word  of  God. 
I  fhali  mention  but  one  at  prefent  that  agrees  with  my  prefent 
Subje6l.  Prov.  xxii.  29,  Seeft  thou  a  Man  diligent  in  his  Buji- 
nefs^  he  Jhail  If  and  before  Kings  ^  be  Jljall  not  /land  before  mean 
Men.  That  is,  "  His  good  Report  and  his  Reputation  fhall 
''  grow  and  encreafe,  that  he  fliall  be  brought  into  more  ho- 
"  nourable  Company,  and  to  a  more  exalted  Station." 

If  we  are  Servants^  let  us  devote  our  Time  and  Thoughts 
to  the  Bufinefs  which  our  Superiors  have  intruded  us  with,  and 
feek  their  Intereft  with  an  honefl  Soul.  If  we  are  Children  and 
Scholars  under  Injiru^ion,  let  us  apply  our  Minds  to  learn  the 
things  we  are  taught,  and  attend  to  the  Infl:ru6lions  of  thofe 
who  teach  us.  Every  one  of  us  have  our  proper  Work, 
which  demands  our  Application  to  it. 

There  are  many  Enemies  to  this  Virtue^  many  Practices  in- 
confiflent  with  the  Charader  of  Diligence^  as  'tis  celebrated  and 
recommended  in  the  Word  of  God. 

Firft,  Sloth  or  Lazinefs  ftands  foremoft  in  this  Rank.  Surely 
the  Powers  of  our  Mind  and  Body  were  never  made  to  be  ufe- 
lefs.  Go  to  the  Ant^  thou  Sluggard^  and  learn  Induftry  of  that 
little  Animal.  Can  we  think  we  were  born  to  be  Cumberers 
of  the  Ground,  and  meer  Burdens  of  the  Earth  we  dwell  on  ? 
Let  us  fhake  off  this  ftupid  and  infamous  Humour,  let  us  rife 
to  an  adiveLife,  and  anfwer  the  Ends  of  our  Creation.  And 
for  the  fame  Reafon  it  is,  that  there  ought  to  bea  Reftraint  put 
upon  an  Excefs  of  Sleep  and  Slumber,  You  know  theCharadler 
of  the  drowzy  Wretch,  that  turns  from  Side  to  Side  upon  his 
Bedy  as  a  heavy  Boor  upon  its  Hinges^  and  the  Sluggard^  who 
with  folded  Hands  fits  ftill  and  lets  the  Weeds  grow  over  his 
Corn  •,  but  thefe  Men  fhall  be  clothed  with  Rags,  Prov.  xxvi.  14. 

Secondly,  Luxury  and  an  intemperate  Love  of  Pkafure,  is  an- 
other Enemy  to  Diligence  in  our  Callings.  'Tis  an  odious  Cha- 
radter  that  is  given  to  the  Inhabitants  of  Crete  by  one  of  their 
own  Poets  •,  and  the  Spirit  of  God  confirms  the  Truth  of  it, 
Titus  i.  1 2 .  The  Cretians  are  ivil  Beafts^  flow  Bellies  5  fo  fhame- 

fully 


452  ChriSlian  Morality,  viz.  Vol.  II. 

fully  engaged  in  Gluttony  and  the  Luxury  of  the  Palate,  that 
they  render  themfelves  heavy,  flupid,  and  unfit  for  Bufinefs  ; 
A  lazy  Generation  of  Men,  that  have  much  more  Indination 
to  eat  and  drink,  and  Uve  like  Brutes,  than  to  employ  them- 
felves in  any  honed  Labour,  that  is  worthy  of  human  Nature, 
or  becomes  a  Man. 

Under  the  fame  Reproof  I  may  juftJy  bring  an  exceffive  In- 
dulgence of  Sports  or  Recreations^  beyond  what  is  neceffary  for 
the  Rtfrefhment  of  Nature,  and  the  Recruit  of  our  Spirits,  in 
order  to  fulfil  Duty  with  more  Diligence  :  This  was  intimated 
in  a  former  Difcourfe.  'Tis  but  a  Chara(5ler  of  ///  Report^ 
when  a  Man  is  too  often  found  in  the  Place  of  Sports  and  un- 
neceffary  Diverfions  while  he  ought  to  be  in  his  Shop,  or  in 
other  proper  Bufinefs  of  his  Life.  Prov.  xxi.  27.  He  that  lov- 
eth  Pleafure,  /ball  be  a  poor  Man^  and  he  that  loves  JVine  and 
Oil,  Feaftings  and  Entertainments,  he  /hall  not  be  rich. 

Thirdly,  A  tattling  Humour^  excejjive  Talking^  and  an  idle  in- 
quifitive  Impertinence^  are  great  Enemies  alfo  to  that  Induftry., 
that  is  now  recommended  to  us.  Solomon  alTures  us,  that  tho* 
there  is  Profit  in  all  Labour^  yet  the  Talk  of  the  Lips  tendetb 
only  to  Penury.,  Prov.  xiv.  23.  And  he  redoubles  it  upon  our 
Ears,  that  ^  prating  Fool  flo all  fall.,  Prov.  x.  8,  10.  There  are 
fome  Perfons  that  love  to  talk  of  any  Thing,  or  every  Thing, 
befides  their  own  Bufinefs  •,  like  foolifh  Children  that  turn  over 
every  Page  of  their  Books,  and  flutter  a  little  about  every  Part 
of  them,  befides  where  their  Leffon  is.  Every  moving  Fea- 
ther is  ready  to  feize  the  Fancy  of  thefe  Triflers,  this  fickle  and 
talkative  Race  of  Men  :  They  are  but  taller  Children.  Every 
little  Story  entertains  their  idle  Inclination,  and  gives  them  frefh 
Employment  to  tell  it  over  again.  They  had  rather  do  a^y 
Thing  than  the  Duty  of  the  preftnt  Hour  •,  they  fpend  their 
Time  like  the  Inhabitants  ^/Athens,  in  little  elf e  but  hearing  or 
telling  fome  new  Thing. 

Some  of  thefe  Perfons  are  ready  to  intermingle  themfelves, 
with  every  Man's  Concernments,  uncalled  and  undefired  :  They 
fearch  into  the  Secrets  of  Families,  in  order  to  gratify  a  wicked 
Humour,  to  fpread  Abroad  and  publifli  fome  private  Scandal. 
They  creep  into  Houfes.,  to  make  Mifchief  there,  and  by  tattling 
and  repeating  Matters  of  Conteft,  they  feparate  very  Friends., 
and  raife  angry  Quarrels  in  peaceful  Families,  Prov.  xvii.  9. 
Such  Perfons  feem  to  deferve  the  publick  Cenfure  of  the  Ma- 
giftrate,  in  the  Opinion  of  the  Apoftle  Peter ^  i  Pet.  iv.  15. 

But 


Serm.  XXIX.  A  Good  Report,  ^c.  453. 

But  let  none  of  you,  that  arc  Chriftians,  fuffcr  as  an  Evil-Doer^ 
or  as  a  Bufy-Body  in  othir  Mcn*s  Matters,  I  Ic  liimfclf  once 
fell  under  the  Ceniure  of  Cbrijl  our  Lord,  for  this  iiiquifitivc 
and  needlcfs  Curiofity,  John  xxi.  21,  22.  When  St.  Peter\\^6. 
received  a  Prophecy  from  his  Mafter  concerning  his  own  Mar- 
tyrdom, he  had  alfo  an  cxprefs  Notice  what  his  own  Bufinefs 
was,  (i'/2.)  to/d?//(/':c;  his  Mailer.  But  Pc/fr  iiad  a  Mind  to 
know  what  fhould  become  of  John  too  •,  Lord^  fays  he,  and 
zvhat  JJoall  this  Man  do  or  fuffer  ?  IVhat  if  I  will^  fays  our  bleJ- 
ed  Lord,  that  he  tarry  till  I  come  again  ?  What  is  that  to  thee  ? 
Is  that  thy  Bufinefs,  Pcter^  to  know  what  fliall  befal  John  ? 
Mind  thy  own  Duty,  and  folloiv  thou  me.  A  wife  and  divine 
Rebuke  from  our  rifen  Saviour  !  After  this  St.  Peter  well 
knew  how  to  cenfure  fuch  Impertinence,  and  to  reprove 
Bufy-Bodies. 

Of  the  fame  Mind  is  the  Apoftle  Paul.  He  advifes  Women 
how  to  behave  themfelves,  that  they  may  not  fall  under  this 
Charge.  Let  them  guide  the  Houfe.,  fays  he,and  employ  them- 
felves in  domeftick  Affairs  :  For  if  they  negle6b  this  Work, 
they  learn  to  be  idle^  wandering  about  from  Houfe  to  Houfe ;  and 
710 1  only  idle^  but  Tatlers  alfo,  and  Bujy -Bodies,  fpeaking  Things 
which  they  ought  not  •,  gathering  up  Matter  for  Slander  of  their 
Neighbours  at  their  next  Vifit,  where  every  one  is  afliamed  to 
befilent,  and  therefore  each  is  ready  to  furnifh  the  Company 
with  their  Share.  But  this  Pradlice,  in  the  Opinion  of  the  fa- 
cred  Writer,  furnifhes  the  Adverfary  with  daily  Occafion  to 
(lander  Chriftianity,  and  to  fpeak  reproachfully  of  the  Gofpel, 
and  'tis  a  Thing  of  very  ///  Fame,  i  Tim.  v.  13,  14. 

II.  Apublick  Spirit  is  another  Thing  of  good  Report.  Tho' 
Chriflians  muft  be  diligent  in  their  Bufinefs,  yet  they  fhould' 
not  confine  all  their  Cares  within  the  narrow  Circle  of  Self,  but 
have  a  hearty  Solicitude  for  the  Welfare  of  the  Nation  in  which 
they  dwell,  for  the  Neighbours  among  v/hom  they  inhabit,  for 
the  Church  of  ChriJl  in  the  World,  and  extend  their  Concern 
to  the  Happinefs  of  Mankind.  The  Apoftle  diredls  Timothy  to 
make  Supplications,  Prayers,  and  Inter cejfions  for  all  Men^  and 
to  take  fuch  a  Satisfadlion  in  the  Mercies  they  receive,  as  to 
give  Thanks  to  God  upon  their  Acount  •,  i  Tim.  ii.  i.  He  ex- 
horts the  Ephejians  to  Prayer  and  Supplication  for  all  the  Saints^ 
Eph,  vi.  1 8.  And  what  he  taught,  he  alfo  pra6lifed  in  an  emi- 
nent and  glorious  Manner  -,  the  Care  of  all  the  Churches  came 
daify  upon  him  ;  and  you  find  him  in  the  Beginning  of  his  Epi- 

ftles 


454  Chrijiian  Morality,  viz.  Vol.  II. 

ftles  lifting  up  his  Petitions  and  his  Praifes  to  Heaven  continu- 
ally for  the  Churches  to  whom  he  writes. 

fVe  Jhould  rejoice  with  them  that  rejoice^  and  weep  with 
them  that  weep^  and  Ihare  with  our  Fellow-Chriflians  in  their 
Joys  and  their  Sorrows,  that  we  may  thereby  double  their  Joys, 
and  lighten  the  Weight  of  their  Sorrows  by  a  blefTed  Sympa- 
thy. We  fhould  bear  one  another's  Burdens^  and  fo  fulfil  the 
Law  of  Chrijl^  Rom.  xii.  15.  Gal.  vi.  2.  And  in  i  Cor.  x.  24. 
he  faith.  Let  no  Man  feek  his  own^  but  every  Man  another's 
fVealthy  or  Welfare  -,  that  is,  "  Let  no  Man  be  fo  wholly  fwal- 
"  lowed  up  in  his  own  Profit  and  Peace,  as  utterly  to  ncgledl 
"  the  Peace  and  Profit  of  his  Neigbbour."  But  though  this 
be  fo  honourable  and  becoming  a  Pradlice,  yet  it  has  ever  been 
too  much  negledled,  even  among  the  ProfelTors  of  the  Gofpel ; 
for  St.  Paul  tells  the  Philippians.,  that  Timothy  a  fingular  In- 
flance  of  tliis  good  Quality :  Philip,  ii.  20,  2  i.  /  have  no  Man 
like  minded^  who  will  naturally  care  for  your  State  •,  for  all  feek 
their  own.,  not  the  things  which  are  Jefus  Chrifi's. 

Some  may  be  ready  to  raife  an  Obje^ion  here,  and  fay.  How 
is  this  conjijlent  with  the  former  Character  and  Pra5lice  which  I 
recommended.,  namely,  T^hat  every  Man  mind  his  own  Bufinefs  ? 

I  grant  that  this  ought  generally  to  be  our  firft  Care,  that  we 
fulfil  the  Duties  of  our  own  particular  Station  well,  and  fee  to 
it,  that  our  felves  and  our  Houfhold  be  fupported  :  This  is 
ufually  the  loudefl  Call  of  Providence,  for  he  that  provides  not 
for  thofe  of  his  own  Houfe.,  when  it  is  in  his  Power,  does  not  an- 
fwer  the  Demands  of  Chriftianity,  but  is  worfe  than  an  Infidel, 
or  one  that  has  denied  the  Faith,  1  Tim.  v.  8.  But  there  are  many 
facred  and  civil  Services  may  be  done  for  the  Neighbourhood, 
the  Church,  and  the  Nation,  without  any  culpable  Hindrance 
to  our  own  Affairs.  So  much  Time  may  be  eafily  redeemed 
from  Sloth  and  Slumber,  from  ufelefs  and  impertinent  Conver- 
fation,  as  the  Publick  may  call  for  at  our  Hands.  And  when 
there  is  a  Day  of  Diftrefs  or  Trouble  come  upon  our  Friends, 
upon  the  Land  wherein  we  dwell,  or  the  Churches  of  Chrift  in 
the  World,  when  Virtue  and  Religion  are  in  finking  Circum- 
ftances,  we  are  called  fometimes  to  lay  out  a  larger  Part  of  our 
Time  and  Strength,  our  Intereft  and  ow  Subilance,  for  the 
Welfare  of  the  Publick,  which  otlierwife  perhaps  might  be  due 
to  pur  felves,  and  our  own  Family.  In  fuch  Cafes  as  thefe, 
Chriflian  Prudence  mull  diredl  us  how  to  diftinguifh  wifely,  and 
determine  how  far  this  Self -Denial  is  to  be  exercifed,  in  order  to 

pro- 


Serm.  XXIX.         A  Good  Report,  &c.  455 

promote  the  Happinefs  of  Mankind,  and  the  publick  Honour 
of  Chriji.  This  is  a  thing  of  good  Report  in  the  Church  and  in 
the  World,  and  it  will  turn  to  our  own  Honour  in  the  Day  of 
the  Lord. 

But  \tt  no  Man  deceive  himfelf,  and  vainly  imagine  that  he 
may  lay  claim  to  the  Honour  of  a  publick  Spirit^  becaufe  lie 
fpends  half  bis  Days  in  Places  of  publick  Rcfort,  and  in  fruit- 
lefs  Inquiries  and  Chatterings  about  the  Affairs  of  Government, 
and  the  Bufinefs  of  the  State  •,  perhaps  he  extends  his  Cares 
alfo  to  Mufcovy  and  Perfia^  as  well  as  Great  Britain^  while  the 
Care  of  his  Shop  is  a  little  thing  with  him,  the  Bufinefs  of  his 
Study  or  Counting- Houfc  is  forgotten,  and  his  Family  Com- 
plains of  woful  Neglecfl  :  Nor  are  publick  Affairs  mended  by 
all  his  Impertinence. 

[  If  this  Sermon  be  too  long^  it  is  beft  divided  here.  ] 

III.  Regularity  in  the  Conduct  of  our  Affairs  is  a  becoming 
CharaHer,  and  will  gain  us  a  good  Name  among^  Men.  As 
there  are  many  and  various  Duties  that  belong  to  the  natural, 
the  civil,  and  the  religious  Life  ;  'tis  a  piece  of  eminent  Wif- 
dom  to  appoint  proper  Seafons  and  Rules  for  the  Performance 
of  them  j  nor  ftiould  we  think  it  beneath  us,  as  far  as  pofTible, 
to  govern  ourfelves  by  thofe  Rules,  and  keep  to  our  own  ap- 
pointed Seafons  ;  otherwife  all  our  Affairs  will  be  ready  to  run 
into  Confufion  ;  one  Duty  will  be  apt  to  intrench  upon  ano- 
ther, and  fbme  of  the  Duties  of  Life  or  Godlinefs  will  be  neg- 
leded,  or  quite  forfaken,  under  Pretence  of  want  of  Time. 

One  Thing  that  intrenches  upon  the  regular  Hours  and  Or- 
ders of  Life,  is  a  trifling  and  dilatory  Temper  ^putting  offneceffary 
Bufinefs  (whether  it  be  Work  or  Devotion  j  ////  tbelafi  Moment ; 
and  then,  if  the  leafl  Accident  intervenes,  we  have  not  left  our 
felves  fufficient  Time  to  perform  it.  Thefe  are  the  Perfons 
who  are  frequently  found  in  a  Hurry  and  Confufion.,  becaufe  they 
have  neglecfted  to  do  the  proper  Work  in  the  proper  Seafon. 
Their  Bufinefs  is  always  done  in  hafle,  and  often  unfinifhed. 
Thefe  are  they  who  keep  no  Appointments,  who  are  feldom. 
true  to  their  Hour,  who  make  their  Friends  wait  for  them  upon 
all  Occafions,who  often  create  Uneafmels  to  all  the  Company, 
and  put  a  whole  Family  out  of  Order.  What  an  unbecoming 
Behaviour  is  this  !  What  an  ill  Afpedl  it  bears  !  efpecially  if 
thefe  Delayers  are  in  any  Degree  inferior,  or  the  younger  Parts 
Qf  a  Houfe.    And  yet  it  niight  eafily  be  prevented^  by  taking 

the 


45^  Chrijiian  Morality,  viz.  Vol.  11. 

the  firft  Opportunity  for  every  Bufinefs.  O  'tis  an  excellent,  a 
golden  Rule,  Never  leave  that  till  to  morrow  which  may  be  done 
to  day^  mr  truft  the  Bufinefs  of  this  Hour  to  the  Care  of  the  next ^ 
for  the  next  Hour  is  not  thine. 

When  Servants  are  of  this  dilatory   and  trifling   Humour, 
they  wafte  their  Mafter's  Time  perpetually,  and  put  their  Su- 
periors to  many  Inconveniences.    They  prevent  one  another's 
Bufinefs,  as  well  as  negledl   their  own.     You  w^ould   wonder 
how  they  could  fpend  three  or  four  Hours  in  a  common   Er- 
rand, and  make  a  Family  wait  half  a  Day  for  a  Meflage,  that 
might  be  difpatch'd  in  half  an  Hour.     They  cannot  keep  their 
Eyes  or  their  Ears  from  attending  to  every  Objedi:  they  meet, 
their  endlefs  Curiofity  of  Inquiry,  and  their  irrefiflrable  Inclina- 
tion to  talk  of  every  thing  that  does  not  concern  them,  is  an 
everlafting  Hindrance  to  their  proper  Work.     This  aoiive  fort 
of  Idlenefs  is  much  harder  to   be  cured   than  that  of  xhtjlc-ju 
andftupid  Kind  •,  and  you  fee  it  belongs  to  the  Poor  as  well  as 
the  rich-,  tho  it  is  a  Matter  of  Difreptitation  and  Infamy  to  both. 
Perfons  of  this  unhappy  Condu6l,  whether  of  high  or  low 
Degree,  are  in  great  Danger  of  trifling  in  the  mofl:  facred  and 
divine  Concernments,  as  well  as  in  common  Life.    They  fomc- 
times  manage  their  fpiritual  and  immortal  Affairs  in  the  fame 
dilatory  manner,  but  with  more  dreadful  and  fatal  Confequencc. 
They  put  off  Repentance  from   Day  to  Day,   and  delay  their 
folemn  Tranfadions  with  God,  till  Sicknefs  feizes  them,  or  till 
Death  approaches  :  Then  what  Hurry  of  Spirit  !  what  dread- 
ful Confufion  of  Soul!  what  Tumults  and  Terrors  overwhelm 
them  t  And  it  is  well  if  the  Matters  of  their  Salvation  be  not 
unfinifhed  at  the  laft  Hour,  and  themfelves  made  miferable  to 
all  Eternity^  becaufe  they  trifled  away  Life  and  Time. 

A  fecond  Enemy  to  this  regular  Ccndu5f  of  Life^  and  which 
indeed  is  derived  from  the  former,  is  this.  An  Inverfion  of  the 
Order  of  Nature,  and  a  Change  of  the  Seafons  which  God  hath 
appointed  for  Bufinefs  and  Reft. 

I  confefs  this  is  not  now-a-days  a  Matter  of  ///  Report  in  it 
felf,  however  contrary  it  be  to  the  Laws  of  Nature  and  the  Cre^ 
ation  :  But  'tis  attended  with  many  Irregularities.,  and  fome- 
times  with  infamous  Pra5lic£S  too  :  And  therefore  1  would  fpend 
one  Page  to  give  it  an  ill  Name,  and  to  bring  it  into  juft  Dif- 
credit. 

God  has  made  every  Thing  beautiful  in  its  Seafon^  Eccl.  iii.  1 1. 
The  Sun  arifeth,  and  Man  goeth  forth  to  his  fVork  until  the 

Evening  ; 


Serm.  XXIX.  J  Good  Report,  <S:c;  457 

Evening;  Pfal.  civ.  22,  23.  Tis  more  natural  and  heakhful 
to  purlue  the  Concerns  of  Life,  as  much  as  polTiblc,  by  Day- 
light. Midnight  Studies  ^re  prejudicial  to  Nature:  A  painful 
Experience  calls  me  to  repent  of  the  Faults  of  my  younger 
Years,  and  there  are  many  before  me  have  had  the  fame  Call- 
to  Repentance.  Wearing  out  the  lightfome  Hours  in  Sleep, 
is  an  unnatural  Wade  of  Sun-Beams.  There  is  no  Light  fo 
friendly  to  anim.il  Nature  as  that  of  the  Sun.  Midnight  JJ- 
Jemblies,  Fejlivalsy  and  Entertainments,  exhauft  the  Spirits,  and 
make  a  needlefs  Profufion  of  the  NcceiTaries  of  Life :  I'hey 
carry  a  very  ill  Appearance  with  them,  even  where  no  Wick- 
ednefs  is  indulged,  they  are  Pra6tices  of  evil  Report,  and  de- 
ferve  Ccnfure  and  Shame. 

It  is  no  Honour  to  our  whole  Nation,  that  we  have  learnt 
the  Fafliion  of  doing  nothing  in  the  Morning  ,•  among  Per- 
fins  of  Mode  the  Day  often  begins  at  Noon :  The  Hours  of 
Eufinefs  are  grown  much  later  among  us  than  our  Forefathers 
could  bear.     They  knew  the  Worth  of  Day-light. 

In  fome  things  indeed  we  are  bound  to  comply  with  Cuf- 
tom,  or  we  mufl  forfake  the  World  ;  for  a  few  can  never 
ftem  the  general  Tide,  or  reform  a  degenerate  Age  :  And 
there  are  fome  few  Trades  and  Employments  with  demand 
Labour  at  Night.  But  in  our  general  Conduft  we  (hould  en- 
deavour to  a6t  more  agreeably  to  the  Laws  of  Creation,  and 
Nature,  and  to  reduce  Families  to  a  little  better  Order,  where- 
foever  we  have  Power  and  Influence.  Surely  it  can  be  no 
great  Hardfhip  for  any  Perfons  in  Health  to  begin  their  Day 
with  the  rifing  Sun,  for  almofl:  half  the  Year.  We  fliould 
not  think  it  fufficient  to  get  up  a  little  before  Noon,  nor 
(hould  we  turn  the  Morning  of  God  and  Nature  into  Mid- 
night, nor  make  the  Decline  of  the  Sun  ferve  for  our  Morn- 
ing Work. 

I  would  not  be  thought  in  this  Page  to  refle6l  upon  the 
tjoeak,  the  fickly,  and  the  aged  Parts  of  Mankind,  whofe  Nature 
may  require  longer  Sleep,  and  a  larger  Degree  of  Reft  to 
recruit  their  Spirits :  Nor  do  I  accufe  thofe  unhealthy  Per- 
fons, who  can  get  no  Slumber  till  the  Night  is  half  fpent, 
and  are  thereby  conffcrained,  meerly  for  the  fake  of  Health,  >■ 
to  let  their  Bed  intrench  upon  fo  many  Hours  of  Day-light: 
Yet  I  perfuade  my  felf,  that  if  thefe  lafl:  would  but  bear  the 
Inconveniences  they  complain  of  for  a  Week  or  two,  if  they 
would  break  ofF  their  Morning- Slumbers  early,  and  early  be- 
take themfelves  to  Reft,  Nature  would  quickly  learn  a  better 

G  g  Habit, 


458  i^hrijlian  Morality,  viz.  ■'  :yol.  IL 

Habir,  the  Reformation  would  foon  grow  eafy  :  And  perhaps 
this  might  advance  their  Health  in  a  fenfible  manner,  be- 
yond all  their  old  Indulgences, or  their  prefent  Expe61ations. 

An  cxcrffivp  Love  of  Company^  an  JffcSation  of  going  Abroad, 
a  Delight  in  IVine  and  flrong  Drink,  are  the  third  fort  of  Ene- 
mm  to  that  Regularity  and  Order  which  I  am  now  recommend- 
ing. Such  Pra6fcice3  are  cen fared  in  the  Word  of  God  j  I 
have  called  the  Prophet  Jfaiah^in  a  former  Difcourfe,  to  wit- 
nefs  aiiainfl:  the  Drunkard,  but  I  muft  ask  leave  to  cite  the 
fame  1  exc  again,  again  ft  the  Waders  of  Time  in  Taverns,  or 
meaner  Drinking-Houfes.  ^oe  to  them  that  go  to  their 
Cup5  in  a  Morning:  This  throws  all  the  Bufinefs  of  the  Day 
out  of  Order,-  and  fometimes  they  are  tempted  to  continue 
until  Nighty  or  at  lead  they  return  thither  again  and  (lay  till 
Wine  inflame  them  ;  then  all  the  Follies  of  Life  play  their 
Parts;  but  they  forget  Religion,  and  regard  not  the  fVork^nov 
Worfliip  of  the  Lord,  Ifa.  v.  ii,  12.  How  often  has  it  been 
found,  that  the  Religion  of  the  Clofet^as  well  as  that  of  the 
Family,  hath  been  fliorten'd  and  omitted,  and  by  Degrees 
thruffc  out  of  Doors,  and  forgotten,  for  want  of  (liaking  off 
every  Impediment,  and  confining  our  felves  to  proper  Sea- 
fons.  We  intend  to  fulfil  our  Duties,  but  we  intend  it  at 
random,  without  keeping  any  Time  for  it :  And  thus  forae 
Hoi^flioldsjthac  would  be  called  ChrifiianSy  live  without  God  in 
the  IVorld.  They  that  tarry  long  at  Wine^  or  in  any  needJeis 
Company,  and  lengthen  out  the  Hours  of  their  needlefs  Ab- 
fence  from  Home,  may  count  themfelves  guilty  of  the  fe- 
veral  Diforders  that  are  committed  in  the  Family  ;  which 
would  be  rettified,  or  intirely  prevented  by  the  Prefence  of 
the  Mader. 

I  confefs  fometimes  neceffary  Bufinefs  detains  a  Perfon  be- 
yond his  ufual  and  appointed  Hour:  There  mudalfo  be  fome 
Allowances  made  for  the  unhappy  Engagements  which  may 
attend  fonie  particular  Callings  in  the  World.  Our  awn  Con- 
fciences  muft  be  the  final  Judges  in  this  Cafe  :  But  let  us  be 
faithful  and  honed,  and  frequently  make  an  Enquiry,  whe- 
ther onr  Condu6l  be  regular  or  no  ;  and  whether  it  be  the 
Neceffity  of  Affairs  that  intrenches  upon  the  Seafons  of  Duty, 
or  whether  it  be  a  carelefs  Indifference  of  Spirit,  Good  Or- 
ders in  a  Houlhold,  and  regular  Hours  for  all  the  Duties  and 
Enjoyments  of  Life,  give  Beauty  and  Ornament  to  Life  it- 
felf:  Like  a  mufical  Indrument,  where  every  String  is  wound 
up  to  ftrike  its  proper  Note,  and  the  skilful  Muficians  keeps 

his 


Serm.   XXIX.  A  Good  Report.  459 

his  Time,  how  docs  it  entertain  the  Ear  with  innocent  Plea- 
fure,  and  refrefli  the  Heart,  when  pradlifed  at  proper  Sea- 
fons?  Such  a  Family  appears  hke  a  Bethel,  a  lloufe  of  God, 
and  the  Lord  himfelf  delights  to  dwell  in  it.  O  may  it  be 
my  Lot  and  Portion  always  to  inhabit  in  fiich  a  Tabernacle, 
till  1  lay  down  this  Body  in  the  Duf\,  and  my  Soul  aril'cs  to 
the  well-ordered  Family  of  Heaven  ! 

W,  Sorting  our  fehes  ivith  the  bcjl  Company,  is  another  beau- 
tiful Part  of  Cbrijlian  Condutf,  and  procures  a  good  Report.  By 
the  tejl  Company,!  don't  intend  the  Grcatefl  or  the  Rich  eft, nor 
the  moHIngcnious  and  fVitty ;  for  there  arefome  of  thefeihac 
are  vain  and  vile  enough  ;  but  the  heft,  in  my  Edeem,  are 
thofe  who  are  mod  Virtuous,  mofi:  Pious,  mofb  Knovoing  and 
JVife,  or  thofe  that  ^re  fceking  after  Virtue,  Piety,  and  IVifdom. 
Thus  by  Converfation  with  the  one,  we  may  be  always  doing 
good,  and  with  the  other  we  may  be  always  receiving  fome  good. 
He  that  walketh  with  wife  Men,  floall  grow  yet  wijer,  hut  the 
Companion  of  Fools  fJjall  be  defiroyed:  Prov.  xiii.  20.  Be  not  de- 
cei^ccdy  God  is  not  mocked,  evil  Communications  corrupt  good  Man- 
ners. A  heathenifli  Poet,  and  an  infpired  Jpojtle  agree  ia 
thefe  Words,  i  Corxv.  33.  If  we  are  engaged  much  in  Con- 
verfe  with  thofe  that  are  light,  and  frothy,  and  vain,  we  (hall 
gain  the  fame  Levity  of  Temper.  If  we  talk  much  with  the 
Profane,  we  fliall  be  tempted  now  and  then  to  a  profane  Ex- 
preffion  too.  Can  a  Man  touch  Pitch  and  not  be  defiled  ?  Can 
a  Man  pafs  thro'  the  Flames,  and  his  Clothes  not  be  finged? 
Neither  can  thofe  that  walk  frequently  and  delightfully  a- 
Tnongfl  light,  vain,  intemperate  Perfons,  efcape  being  defiled 
by  them. 

'  'Tis  true,  the  Apoflle  tells  us,  if  we  would  utterly  feclude 
our  felves  from  all  manner  of  Converfe  with  Perfons  of  ill 
Chara61er,  we  mull  abandon  Society,  and  almofl  go  out  of  the 
'World,  1  Cor.  v.  10.  But  the  meaning  of  the  Apoflle,  when 
he  bids  us  avoid  evil  Companions,  is,  as  much  as  poffible,  to 
fhun  their  Company ;  fee  therefore  that  it  is  a  neceiTary  Call 
of  Providence  leads  you  amongfl:  them  ;  otherwife  abftain. 
Thofe  who  give  themfelves  up  to  be  entertained  by  every 
one  that  will  entertain  them,  thofe  who  will  walk  with  every 
Companion,  and  will  herd  with  every  Drove,  they  are  in  dan- 
ger of  being  corrupted  with  any  Vice,  and  of  learning  every 
ill  Principle. 

But  if  thro*  the  Grace  of  God,  we  fhould  efcape  the  Infec- 
tion of  Error  or  Sin,  yet  we  fhould  lofe  our  Good  Name  by 

G  g  2  J  keeping 


46o  Cbrijlian  Morality,  viz.  Vol,  II. 

keeping  ill  Company.  A  Delight  in  bafeand  worthlefs  Com- 
panions, will  make  the  World  judge  that  we  are  like  them: 
Whereas  we  (hall  gain  part  of  the  good  Charadler  of  our 
Aflbciates  and  Acquaintance,  and  derive  Honour  from  them, 
if  we  are  fo  happy  as  to  have  Friendfhip  and  Intimacy  with 
Perfons  of  Piety,  Learning,  and  Virtue.  May  thefe  be  the 
Friends  of  my  Choice,  and  my  Companions  for  ever  ! 

V.  Abjlinence  from  the  utmojl  Bounds  of  things  lawful  is  a- 
nother  Pra61ice  of  good  Report  amongft  ]Nlen,  and  elpecially 
amongft  Chriftians.  'Tis  but  a  narrow  Line  in  many  Cafes, 
that  divides  between  a  laijoful  and  a  Jinful  PraCiice  ;  and  if 
we  will  venture,  as  near  as  pofTible  to  the  very  Borders  cf 
what  we  think  lawful,  we  fliew  too  great  an  Inclination  to 
the  bordering  Iniquity,  and  we  (hall  often  be  in  danger  of 
treading  on  forbidden  Ground.  If  we  indulge  the  Love  of 
PJeafure,  or  give  an  unguarded  Loofe  to  any  lawful  Paffion, 
we  fhall  find  it  difficult  to  withhold  the  Violence  of  corrupt 
Nature  from  tranfgrefllng  the  lawful  Bounds.  If  a  wild  Horfe 
hi  indulged  in  his  Career,  'tis  well  if  he  does  not  break  the 
Reins,  and  fling  the  Rider.  'Tis  a  foolilh  Fancy  to  walk 
upon  the  Edge  of  a  Precipice;  unlefs  we  could  infallibly  fe- 
cure  cur  Head  from  Giddinefs,  or  our  Feet  from  Stumbling. 
'Tis  much  fafer  therefore  to  keep  a  proper  Didance  from 
fatal  Danger.  The  World  will  give  us  but  an  ill  Chara6ler, 
and  fay  very  juflly  concerning  us,  that  '■joe  are  not  much  afraid 
cf  Vice,  if  we  dare  rafhly  venture  into  Temptation. 

'Tis  the  Advice  of  the  Holy  Spirit,  and  Sr.  Paul  to  the 
Chriflian  Converts,  Jbfiain  from  all  Appearance  of  Evil^  i  Thefl. 
V.  22.  And  the  Apoftle  jude  requires  us  to  hate  even  the  Gar- 
ments that  are  fpotted  by  the  Fle/h,  Jude  ver.  22.  Every  thing 
that  looks  like  Guilt  fhould  forbid  our  Approach;  we  fliould 
chufe  to  fland  afar  off,  and  with- hold  our  Defires,  left  we  de- 
file our  Confciences,  and  bring  a  Blemifh  upon  our  Chriftian 
Charafter.  What  an  Honour  is  it  to  any  Man,  when  it  is 
faid  concerning  him,  "  He  has  a  tender  Soul,  and  a  Con- 
•^  fcience  that  will  not  ftretch  to  the  Length  of  the  loofe 
"  Cuftoms  and  Fafhions  of  the  Times  ;  he  dares  not  allow 
•«  himfelf  all  the  Liberties  which  are  innocent  and  lawful, 
•*  left  he  fliould  wound  his  own  Spirit,  and  his  good  Name, 
•*  by  venturing  too  near  to  the  Borders  of  Iniquity."  Le.t 
fuch  a  Temper  be  our  conftant  Guard  and  Ornament.. 

VI.  Following  the  common  Pra£lices  of  the  Saints  in  doubtful 
Matsers^  is  another  thing  of  good  Report^  and  ought  to  be  fo 

among 


Scrm.  XXIX.  A  Good  REroRT.  461 

among  thofc  that  profcfs  the  Name  of  Clirid  :  Whether  it  be 
in  our  Trade  andBufincTs,  in  our  Apparel,  or  ourVifits,  in  our 
Forms  of  Addrefs  to  our  Superiors,  or  common  Methods  of 
Convcrfacion  and  Civility,  of  Recreation  or  Entertainment,  let 
the  general  Cuiloms  of  the  Saints  of  the  pureft  Ages,  or  the 
Cuftoms  of  the  pureft  Churches,  and  the  bed  Chriflians  in  our 
own  Age,  be  a  Direcfbion  to  our  Praflice.  AJk  for  the  good  old 
Wuy\  fays  the  Prophet  Jirem)\  and  if  we  know  not  what  Part 
to  chufe,  Jet  us  go  by  the  Footjleps  of  the  Flock  of  Chrift.  En- 
quire what  the  Followers  of  our  Lord  have  done  in  pad  Ages, 
and  what  the  wifefl  and  befl  of  them  do  in  our  own  Age,  and 
this  will  give  us  a  confiderable  AfTiftance,  to  determine  what 
ought  to  be  our  Pracflice. 

In  I  Cor.  xi.  16.  the  Apodle  Paulfetms  to  refer  to  this  ge- 
uei'al  Ruky  for  our  Determination  in  doubtful  Matters.  When 
he  had  been  propofing  the  Law  of  Nature,  or  the  Order  of 
Creation,  to  direcl:  the  Man  and  the  Woman  what  fort  of  Co- 
verings they  ought  to  wear,  {viz.)  T^hat  a  Woman  ought  not  to 
le  uncovered^  and  that  a  Man  fhould  not  wear  long  Hair^  (/'.  e. 
fho'jld  not  nourifli  his  Hair  to  make  it  grow  long,  as  Women, 
nor  manage  it  with  a  nice  and  effeminate  Curiofity)  he  con- 
cludes with  this  Sentence,  If  any  Man  feem  to  be  contentious, 
that  is,  if  any  Man  be  not  contented  with  the  Arguments  I 
have  brought,  but  will  carry  on  Contention  and  Difpute,  let 
him  remember  this  decifive  Argument,  that  we  have  no  fucb 
Cuflom,  nor  the  Churches  of  God  -,  we  the  Preachers  of  the  Go- 
fpeJ,  and  the  Apoflles  of  Chriji^  have  neither  found  nor  ap- 
proved fuch  Sort  of  Cufloms  among  the  Chriflians  where  we 
have  lived,  nor  are  they  pradifed  in  any  of  the  Churches  of 
God,  which  we  have  heard  of 

I  will  readily  allow,  that  the  ftridb  ProfelTorsof  Religion,  in 
fome  particular  Ages  of  the  Church,  may  have  generally  ia- 
dulged  either  fome  unreafonable  Scruples,  or  fome  unreafonable 
Liberties.  There  are  fome  Pradlices  of  evident  and  undoubt- 
ed Lawfu/nefs,  which  have  been  forbidden  in  fevere  and  dread- 
ful Language  by  fome  or  other  of  our  religious  Anceflors  ; 
fuch  as  wearing  borrowed  Hair^  or  fuffering  our  own  to  reach  the 
Shoulders  •,  uftng  a?ty  thing  that  borders  upon  Lot  or  Chance^  ex- 
cept in  Matters  of  facred  or  folemn  Concernment  •,  wifhing  a  Friend's 
Health  when  we  drink  ;  praclifing  any  Fart  of  our  civil  Calling 
after  Sun-fet  on  Saturdays,  er  even  calling  the  Months^  or  the 
Bays  of  the  fVeek^  by  Names  borrowed  from  the  Heathens,  fuch 
G  g  3  as 


462  Chrijilan  Morality,  viz.  Vol.  II. 

as  Monday  or  Tuefday^  January  or  February  :  Yet  in  fuch  Cafes 
as  thefe,  had  I  lived  amongft  them,  I  would  have  conformed 
to  their  Cuftoms,  and  have  given  no  Offence  ;  but  I  would 
have  taken  every  proper  Occafion  to  fhew  that  thefe  were  un- 
neceffary  Scaiples. 

This  was  the  Conduct  of  St.  Paul,  in  the  Controverfy  about 
rating  Meats  offered  to  Idols,  i  Cor.  viii.  8.  Meat  commendetb 
us  not  to  God,  neither  if  zve  eat  are  we  the  better,  neither  if  we 
eat  not  are  we  theworfe.  There  he  declares  how  needlefs  thefe 
Scruples  were  -,  and  i  Cor.  x.  25.  to  fhew  their  Chriftian  Li- 
berty, where  no  fcrupulous  Perfon  was  prefent  and  oppofed  it, 
he  bids  them  eat  whatfoever  is  fold  in  the  Shambles,  ajking  no 
S^teifions  for  Confciencefake,  But  in  both  thefe  Places  he  cau- 
tions them  againll  offending  the  weaker  Brethren,  and  fhews 
alfo  how  afraid  he  was  of  giving  Offence,  or  adting  in  their 
Prefence  contrary  to  their  Practices,  even  though  they  were 
built  on  needlefs  Scruples,  ver.  13.  /  will  eat  no  Flefh  while 
the  IVorldftands,  if  it  make  my  Brother  to  offend,  i.  e.  if  it  tempt 
him  to  grow  bold,  and  venture  upon  the  fame  Food  againft  his 
Confcience.  And  the  Apoftle  pradlifed  this  Self-denial,left  he 
fhould^?;/  againft  his  weak  Brother,  left  he  fhould  grieve  him  by 
this  uncharitable  Licence,  as  Rom.  xiv.  15.  This  holy  Caution 
and  Tendernefsof  offending  the  Weak,  was  theconftant  Prac- 
tice of  that  bleffed  Saint,  w^ho  had  more  Knowledge  than  all 
of  us,  but  he  had  more  Condefcenfion  and  Self-denial  too.  O 
that  we  might  all  make  him  our  Pattern,  andpradlife  the  Cha- 
rity that  we  preach  fo  loudly,  and  profefs  with  fuch  a  modern 
Affurance  ! 

Thgie  are  other  Pradlices  which  might  be  comprifed  under 
this  general  Charafter,  and  recommended  as  Things  of  good 
Report.  But  I  muft  not  draw  fuch  Difcourfes  to  a  tirefome 
length,  which,  perhaps,  may  create  but  too  moch  Pain  and  Un- 
cafinefs,  by  the  very  Senfe  and  Subjed  of  which  they  treat. 
Yet  certainly  'tis  a  part  of  our  Duty  and  our  Intereft  to  know, 
and  meditate,  and  pradife  thofe  things  that  may  gain  us  a  good 
Name  and  Reputation  in  the  World,  and  may  brighten  our 
Charader  among  the  Churches  of  Chrift  ;  and  to  avoid  every 
thing  that  would  blemifh  our  Honour,  or  fink  our  Efteem 
among  wife  and  good  Men. 

What  Arguments  may  be  drawn  from  the  Light  of  Nature 
to  inforce  this  Exhortation,  or  what  more  powerful  Motives 
arc  deriv'd  from  the  GofpeL  to  awaken  and  excite  us  to  the 

Praftice 


Scrm.  XXX.  Courage  and  Honour.  463 

Pra(flicc  of  all  that  h  honourable^  fliall  be  confidcrM  In  the  next 
Dilcourfe,  when  I  treat  of  the  Matters  of  Ftrtug  and  Praife^ 
which  are  recommended  in  the  lad  Words  of  my  Text. 

SERMON     XXX. 

Courage  and  Honour  ;   or.  Virtue  and  Praife, 

P  H  I  L  I  p.  iv.    8. 

If  there  be  any  Virtue^  and  if  there  be  any  Praifey  think 
on  thefe  ^ings. 

'TT'IR^UE  is  an  honourable  and  extenfive  Name  :  'Tis 
l^  ufed  by  moral  Writers  to  include  all  the  Duties  we  owe 
to  our  felves^  or  our  Fellow-Creatures  •,  fuch  as  Sobriety y 
Temperance,  Faithfulnefs,  Juilice,  Prudence,  Goodnefs,  and  Mer- 
cy ;  and  the  Senfe  of  it  is  fometimes  flretched  fo  far,  as  to  com- 
prehend alfo  the  Duties  of  Religion  which  we  owe  to  God. 
But  let  us  take  Notice,  that  the  firft  and  original  Signification 
of  the  Word  both  in  the  Greek  and  Latin  Tongues  is  much 
more  limited,  and  it  means  only  Power  or  Courage. 

The  Greek  Word,  —  ufed  here  by  the  Apoftle,  is'  deri- 
ved from  —  the  Name  of  Mars,  or  the  Heathen  God  of 
War  :  And  doubtlefs  the  mod  antient  meaning  of  it^hnongft 
the  Greek  Writers  was  warlike  Valour,  though,  in  Time,  the 
Philofophers  inlarged  the  Senfe  of  it  to  include  every  moral 
Excelle7jcy,        ^ 

The  feveral  Places  in  the  New  Teftament  where  this  Word 
is  ufed,  have  chief  Reference  to  fome  Work  of  glorious  Power j 
when  it  is  applied  to  God,  or  Courage  when  it  refers  to  Men, 
I  wi(h  I  could  flay  here  to  explain  them  all,  but  I  muft  mention 
one  of  them,  {viz.)  2  Pet.  i.  5.  Add  to  your  Faith  Virtue,  to 
Virtue  Knowledge,  to  Knowledge,  Temperance,  bcc.  Virtue  is  to 
be  added  to  Faith,  that  is,  next  to  your  Belief  of  the  Gofpel, 
yet  Courage  to  profefs  what  you  believe  :  'Tis  not  to  be  fup- 
pofed,  that  in  this  Place  Virtue  can  fignify  xht  whole  of  Mora- 
lity ^  becaufe  the  particular  Virtues  of  Temperance^  Patience,  and 
G  g  4  Charity 


464  Chri^ian  Morality,  viz.  Vol.  II. 

Charity  are  named  alfo  :  And  therefore  this  mud  fignify  feme 
Part  of  MoraHty  diflinfl  from  the  reft,  (viz.)  a  Strength  or  For- 
titude of  Soul. 

And  for  the  fame  Rcafon  the  Word  Virtue  in  my  Text  can- 
not fignify  the  whole  Syftem  of  moral  Duties^  becaufe  St.  Paul 
in  the  fame  Verfe  had  been  recommending  Trulhy  Jiijlice^  and 
Purity  or  T^emperance^  which  are  fo  many  Pieces  of  Morality  \ 
and  'tis  not  reafonable  to  imagine  that  he  brings  in  a  general 
Name  that  comprehends  them  all  in  the  midftof  fo  many  P^^r- 
ticularsy  which  is  contrary  to  the  Ufe  of  all  Writers,  and  to  his 
own  Cuftom  too.  I  confefs  if  he  had  faid,  If  there  he  any  other 
Virtue^  ("as  he  does  in  the  like  Cafe,  Rom,  xiii.  9.  when  he  had 
omitted  any  Particular)  we  might  then  have  underfl-ood  Virtue 
in  the  general  Senfe  ;  but  now  it  is  evident,  that  he  means  a 
particular  Excellency  ^  diftindl  from  thofe  be  fore- mentioned  ; 
and  the  Word  itfelf  requires  us  to  underfcand  a  brave^  hold^  and 
generous  Spirit  and  Pra5fice,  He  recommends  to  them  a  great 
and  excellent  Behaviour,  wherein  their  holy  Courage  may  appear, 
when  the  Call  of  Providence  gives  a  juft  Occafion. 

Courage  is  a  Virtue  which  flands  in  Oppofnion  both  to  Fear 
SLud, Shame  ;  and  it  guards  the  Mind  of  Man  from  the  evil 
Influence  of  both  thofe  Palfions.  The  Man  of  Courage  has 
not  fuch  a  feeling  Fondnefs  for  his  Flejh  nor  his  Efiate,  as  to 
be  afraid  toprofefs  his  Sentiments,  or  to  fulfil  his  Duty  at  every 
Call  of  Providence,  though  his  Eftate  may  fuffer  Damage  by 
it,  or  his  Flefli  be  expofed  to  Pain  :  Nor  has  he  fuch  a  Tender- 
nefs  for  his  Honour,  as  to  fecure  it  with  the  Lofs  of  his  Inno- 
cence. He  is  not  alliamed  to  appear  for  Virtue  in  an  Age  of 
Vice  and  Scandal ;  He  flands  up  boldly  for  the  Honour  of  his 
God,  and  ventures  a  thoufand  Perils  rather  than  wound  his  Con- 
fcience,  or  betray  his  Truft  :  He  dares  profefs  and  pradife 
Temperance  among  an  Herd  of  Drunkards,  and  Purity  in  the 
Midfl  of  the  Lewd  and  Unclean  :  The  Man  of  Courage  can 
defpife  the  Threatnings  of  the  Great,  and  the  Scoffs  of  the 
JVitly^  confcious  of  his  own  Integrity  and  Truth.  He  can  face 
and  oppofe  the  World  with  all  its  Terrors,  and  travel  onwards 
in  the  Paths  of  Piety  without  Fear,  ^e  Righteous  Man  is 
hold  as  a  Lion.  Prov.  xxviii.  i. 

Nov/  it  is  the  Apoflle's  Advice  to  the  Philippian  Converts, 
that  whenfoever  there  is  any  juft  Occafion  given  to  exert  their 
Fortitude  (whether  it  be  ir  the  Defence  of  the  Rights  of  Man- 
kind, and  the  Liberties  of  their  Country,  or  in  Vindication  of 

the 


Scrm.  XXX.  Courage  and  IIomour.  465 

the  Caiifcof  God  or  Virtue)  let  the  Chrijlian  take  thole  Op- 
portunities to  fpeak  his  Mind,  and  fhcw  his  Courage  \  k't  liim 
make  it  q:)pear  that  the  Meek  of  the  Karth  may  fomctinu-s  re- 
fill the  mighty  OppreiTors,  that  the  Follovjersof  the  Lamb  dare 
to  oppofe  the  wild  Beajis  of  the  Age^  and  are  ready  to  facrificc 
all  that  human  Nature  calls  dear  for  the  Service  of  God,  or 
the  Welflirc  of  their  Fellow-Creatures. 

The  Heathen  World  may  derive  fonie  Arguments  from  the 
Light  of  Realbn,and  Ibme  perhaps  from  more  corrupt  and  fel- 
lifli  Principles,  to  awaken  their  Valour^  and  to  raifc  Heroes  a- 
mongft  them  :  But  there  is  nothing  among  all  the  Wrinngsof 
the  Phtlofophersy  or  the  Examples  of  their  real  or  their  fabled 
Heroes^  that  can  raife  and  fupport  (o  illudrious  and  divine  a 
Courage^  as  the  Principles  and  the  Patterns  with  which  the  G^- 
fpel  of  Cbrijl  has  furnifhed  us  ;  whether  we  look  to  Jefus.thQ 
Founder  of  our  Religion,  the  Son  of  God  in  our  Nature,  or 
to  his  Apoftles,  or  to  the  primitive  Martyrs,  among  whom  Ibme 
of  the  weaker  Sex  and  the  weaker  Age,  have  out  fhone  the 
Glory,  and  darkened  the  Luftre  of  all  the  great  Men  of 
Heathenifm. 

What  bleffed  Views  hath  the  Gofpel  given  us  of  Heaven 
and  future  Happinels,  to  animate  our  Zeal,  and  to  engage  us 
to  the  boldeft  Efforts  of  Goodnefs  !  What  Promifes  of  Al- 
mighty Power  to  alTift  us  in  our  facred  Attempts,  and  to  bear 
up  our  Spirits  !  What  rich  and  infallible  AiTurances  have  we 
in  the  Word  of  God  to  fupport  our  higheft  Expedations,  tha: 
if  we  zx^  faithful  to  the  Deaths  we  fhall  receive  a  Crown  of  Life  I 
And  Jefus  our  Fore-runner  hath  already  taken  PoffeiTion  of  all 
thefe  Prizes  and  Gbries  to  reward  the  Conquerors. 

Shall  we  fink  and  defpond  at  any  dark  Appearances  ?  Shall 
our  Spirits  fail  us  in  the  midft  of  Duty,  when  we  have  fo  many 
divine  Motives  to  Valour  and  holy  Fortitude  ?  Methinks  there 
fhould  be  nothing  too  hard  for  a  Chriftian  to  undertake. or 
fuffer,  when  God  and  Providence  call  him  to  it.  I  confefs  that 
Flelh  and  Blood  are  frail  and  feeble  :  Animal  Nature  over- 
>yhelms  the  Soul  with  its  Shudderings,  and  forbids  the  Execu- 
tion of  the  braveft  Purpofes.  'Tis  only  Grace^  divine  Grace^ 
that  can  ftrengthen  the  trembling  Chriftian,  and  make  him 
venture  through  Dangers  and  Death  in  the  Way  to  the  heaven- 
ly Crown.  'Tis  this  gives  Power  to  the  Promifes,  and  makes 
the  Saint  believe  the  Performance.  'Tis  this  fets  Heaven  be. 
fore  his  Eyes,  and  gives  it  fuch  an  attradive  Influence,  fuch  a 

fovereign 


466  Chriftian  Morality,  viz.  Vol.  II. 

fovereign  Conqueft  over  all  his  Fears  ;  it  even  braces  the  Si- 
news of  Nature,  and  exalts  the  Spirits  to  defpife  Danger  and 
Pain.  What  Wonders  of  holy  Fortitude  might  a  Chriftian 
perform,  if  the  Eye  of  his  Faith  were  kept  always  open,  and 
firmly  fixM  on  thofe  bright  and  everlafting  Invifiblcs  ? 

But  I  fhall  inlarge  no  farther  on  this  Argument  of  Chriftian 
Courage^  and  I  am  the  more  inclin'd  to  difmifs  this  Subjed  at 
prcfent,  having  referv*d  fome  Difcourfes  on  it  for  another 
Seafon  *. 

I  proceed  therefore  to  the  lad  Exhortation  in  my  Text,  If 
there  he  mty  Praife^  any  Aclion  that  deferves  Honour  amongft 
Men,  think  on  thefe  Things^  engage  your  felves  in  the  Pra^ice^ 
and  obtain  the  Honour.  The  Praife  which  the  Apoftle  here 
recommends,  may  be  defcribed  as  Cicero.,  the  famous  Roman 
Orator,  defcribes  Glory  •,  'tis  the  concurrent  and  unanimous  Com- 
tnendation  of  good  Men.,  or  the  general  Voice  of  wife  and  uncor- 
rupted  Judges.,  concerning  any  eminent  Practice  of  Virtue. 

The  holy  Apoftle  had  juft  before  recommended  Things  of 
good  Report.,  and  now  he  exhorts  them  to  the  Pradice  of  laud- 
able Anions.,  or  Things  that  merit  Praife.  The  Difference 
between  thefe  two  is  this  ;  A  good  Report  fignifies  a  clear  and 
unblemiftied  Character,  fair  Reputation  among  Men,  a  good 
Name  among  thofe  with  whom  our  daily  Acquaintance  lies, 
and  our  civil  Converfation  and  Bufinefs.  But  Praife  implies  a 
confiderable  Degree  of  Applaufeor  Honour,  obtain'd  by  fome 
eminent  Adtions,  or  fome  extraordinary  Inftances  of  Wifdom, 
Courage  or  Goodnefs.  A  Man  that  has  never  attain'd  to  any 
great  Degree  of  Excellence  above  his  Neighbours,  may  yet  have 
2.  fair  Reputation  in  the  World  :  But  the  Word  Praife  feems 
to  imply  z  great  and  honourable  Name^  as  well  as  zgood  one. 

I  fliall  mention  but  two  general  Instances  wherein  we  may 
fuppofe  the  Apoftle  recommends  to  us  the  Practice  of  thofe 
Things  that  are  laudable  :  One  is,  an  extraordinary  Condudi  in 
common  Affairs  ;  the  other  is  an  Improvonent  of  the  Seafons^  cr 
Occafions  of  extraordinary  Virtue. 

I.  'Tis  a  thing  Praife- worthy  to  labour  after  an  extraordinary 
Condu^  and  uncommon  Excellence  in  our  co-mmon  Affairs  of^  Life^ 
to  excel  all  others  in  the  Things  that  relate  to  our  Station  in 
the  World.  Let  each  of  us  fearch  and  inquire,  what  is  it  with- 
in our  Reach  that  fhines  brighteft  among  Men,  and  thenpurfuc 
it  with  Vigour. 

*  S re  the  Uvo/o/Icu!mg  SzKiAOiis. 


Scfm.  XXX.  Courage  anJ  Honour.  467 

If  a  Pcdbn,  who  profeffcs  Religion  in  ihc  ftridleH:  Manner, 
and  in  the  purcft  Forms,  be  made  a  Magil\ratc  or  public  Offi- 
cer, let  him  Ao  fomething  extraordinary  for  the  public  Welfare, 
if  it  be  pofTible,  and  merit  the  public  Thanks  and  Praifc  of  the 
Community.  So  if  a  Man  be  called  to  the  Miniftry  of  tbe  Go- 
/pel,  let  him  imitate  the  blefled  Apoftle  in  Zeal  for  Cbriji,  as 
in  I  Cor.  xv.  10.  I  laboured  wore  than  they  all.  I.et  there  be 
no  Bounds  to  our  Defircs  of  Excellence,  and  our  Zeal  for  the 
Salvation  of  Men.  Covet  earneftly  the  be§i  Gifts ^  fays  the  A- 
poftle,  I  Cor.  xii.  ult.  and  animate  them  with  the  noblell  Graces. 
There  is  a  holy  Emuldtion  wherein  we  may  vie  with  one  another 
and  each  of  us  get  as  near  Perfcdion  as  poflible.  This  is 
Praife -worthy.  I  told  you  before  thatMagiflrates  or  Minifters 
mud  be  diligent  in  their  Work  to  gain  a  good  Report.^  but  they 
mud  double  that  Diligence  to  obtain  fpectal  Praife. 

So  in  the  moft  common  Employments  of  Life,  and  the 
Management  of  daily  Affairs  abroad  or  at  home,  we  fhould 
afpire  to  be  Patterns  of  every  thing  that  is  good  and  laudable, 
that  we  may  all  be  able  to  fay  as  St.  Paul.,  Be  ye  Followers  of 
me,  even  as  I  alfo  am  of  Chrift.,  i  Cor.  xi.  i . 

Am  I  a  Mafter  ?  Let  me  have  a  holy  Ambition  to  be  the 
bed  of  Mafters,  and  by  an  excellent  Condu6l  conftrain  all  my 
Servants  to  praife  and  love  me  -,  except  fuch  vulgar  and  brutal 
Souls  that  no  Kindnefs  can  engage,  no  Merit  can  oblige,  and 
no  Virtue  can  influence.  Am  I  a  Servant  ?  Let  my  Zeal 
for  my  Mailer's  Intereft  exceed  all  my  Fellows,  and  my 
Faithfulnefs  and  Diligence  in  every  Duty  extort  Honour  even 
from  thofe  who  envy  me,  and  deferve  the  Efteem  and  Love  of 
thofe  that  are  above  me.  ' 

If  I  am  an  Artificer.,  and  God  hath  given  me  any  fufjeriour 
Talents  or  Capacities,  I  fhould  not  employ  thofe  fuperior  Ta- 
lents in  Trifles,  but  ufethem  to  fome  moft  valuable  Purpofes, 
for  the  Benefit  of  Mankind,  beyond  what  former  Ages  have 
known.  I  fhould  promote  ufeful  Knowledge,  if  I  am  a  Phi- 
lofopher^  and  carry  it  on  farther  than  my  Fathers  have  ^^ne. 
Thefe  are  fome  Inftances  wherein  we  may  perform  ASiions  of 
Praife  that  are  becoming  a  Man  or  a  Chriftian. 

II.  'Tis  a  Thing  Praife-worthy  to  improve  all  the  Seafons 
and  Occajions  of  extraordinary  Virtue.,  to  feize  on  thofe  fpectal 
Opportunities  which  Providence  now  and  then  may  give  us  to 
exert  uncommon  Degrees  of  fVifdom  or  Mercy ^  A^ivity  or 
Courage.  .rj^:.n^-^  r,  jol." 

We 


468  Chriftian  Morality,  viz.  Vol.  II. 

We  are  always  required  to  be  faithful  to  our  Rulers^  and 
kind  to  our  Neighbours  and  Friends  :  But  when  our  King  or  our 
Country  is  in  fome  imminent  Danger,  when  fome  threatning 
Mifchief  hangs  over  a  Family,  or  a  City,  when  our  Friend  or 
Brother,  or  even  a  Stranger,  is  in  immediate  Peril  of  Life  ; 
there  may  be  a  glorious  Occafion  for  fome  great  and  generous 
Exercife  of  Loyalty,  Fortitude,  CompafTion  or  Love,  to  fave 
a  Friend  or  a  Stranger,  a  Prince  or  a  Nation.  All  the  World 
fhall  agree  to  praife  the  Man  who  performs  that  noble  Service. 

We  are  bound  always  to  he  liberal^  and  to  give  to  the  Poor^ 
but  fometimes  we  have  an  Opportunity  to  exercife  that  Grace 
of  Liberality  in  a  more  ample  and  generous  Manner,  fo  as  to 
deferve  and  obtain  an  honourable  Name  :  As  when  a  great 
Number  of  diflrefied  Wretches  come  to  a  City  or  Place  where 
we  dwell,  or  when  fom.e  general  Calamity  involves  all  our  poor 
Neighbours,  and  reduces  them  to  great  Straits,  then  we  fhould 
exercife  Bounty  beyond  the  common  Meafure  :  Thus  a  Chri- 
jiian  fhall  have  the  Honour  of  relieving  the  Poor  more  than 
Heathens  do,  or  thofe  who  make  no  Profeflion  of  Godlinefs. 

So  in  the  Praflice  of  Charity  and  Forglvenefs^  J^f^^  our  Lord 
requires  us  to  forgive  our  Enemies^  and  to  do  good  to  thofe  that 
hate  and  abufe,  and  perfecute  us  :  But  when  it  lies  in  our  Power 
to  do  a  moft  confiderable  Service  to  a  Perfon  that  has  done  us 
the  higheft  Injury,  then  there  is  a  fpecial  Providence  calling  us 
to  perform  a  glorious  ABion  of  Praife.  Such  was  the  Cha- 
racter of  that  great  and  good  Man  Archbifhop  Cramner^  of 
whom  it  is  faid,  if  any  Man  had  done  him  an  Injury,  he  would 
ever  afterwards  be  his  Friend. 

In  fhort,  Whenfoever  an  Occafion  arifes  to  give  an  eminent 
and  glorious  Proof  of  Generofity  or  Cpmpaffion.,  of  Gratitude  or 
Coodnefs,  of  Zeal  for  God.,  or  Love  to  Men.,  'tis  the  Apoftle's 
Advice,  .that  a  Chriftian  fhould  feize  the  golden  Hour,  and 
not  fufter  a  Heathen  to  prevent  or  exceed  him.  And  among 
Chriftians,  let  thofe  who  profefs  the  fevereft  Virtue,  and  the 
pureft  Methods  of  Chriftiani.ty,  be  the  Perfons  who  feize  mod 
Qf  thcfe  Opportunities  to  perform  A(ftions  worthy  of  Praife. 
But  when  there  is  any  Thing  mean.,  and  bafe^  fcandalous^  and 
fordid,  appears  in  the  World,  as  it  never  fhould  be  faid  that 
a  Chriftian  has  done  it,  fo  neither  would  I  ever  have  fuch  a 
Scandal- fall  upon  any  Perfon  rwho  profeffes  the  ftrifteft  Forms 
of  Godlinefs. 

I  come  in  the  next  Place  to  confider.  What  Arguments  may 

♦ :         he 


Serm.  XXX.     Courage  and  Honour.         j^.6() 

be  ihaim  from  the  Light  of  Reafon,  to  excite  us  to  ^Jclions  of 
good  Report y  and  fuch  as  are  worthy  of  fpecial  I'raifes  j  for  ia 
the  foregoing  Difcourfe  I  told  you,  ihac  1  fliould  join  the  Ar- 
ginnents  or  Motives  together,  which  belong  co  both  thefe 
Exhortations. 

I.  If  a  Perfon  pra^ifes  Things  of  good  Report,  and  acquires  to 
h'lmfelf  Reputation  and  Prnifc  amongjl  Men,  he  does  himfcf  and 
his  Family  a  confidcrablc  Kindncfs  by  it.  \{  a  Man  has  not  a 
good  Name,  he  can  neither  exped  to  be  entcrtain'd  in  any 
Society  wich  Pleafure,  nor  to  receive  any  fpccial  Bencfi:s 
from  the  World.  A  Perfon  of  ///  Report  is  rather  hated  than 
beloved,  he  is  fliunned  and  avoided  rarher  than  defired^and 
his  Neighbours  will  treat  him  with  Negle6l  rather  than  Af- 
fiftance.  His  very  Name  is  mentioned  with  Dilgrace  in- 
flead  of  Praife.  Whereas  on  the  other  Hand,  a  Man  whofe 
excellent  Chara6ler  has  deferv^d  a  good  Report  and  Honour 
among  his  Fellow-Citizens,  has  every  one  ready  to  invite 
him  to  their  Company,  and  willing  to  reach  out  to  him  their 
friendly  Hand  when  he  is  fallen  into  Danger  or  Diftrefs. 

Befides,  fuch  a  Perfon  lays  up  Honour  for  his  Houfhold, Tind 
provides  the  Friendjbip  of  Mankind- for  the  Help  of  his  Family 
in  Generations  yet  to  come.  '7'is  confefled  indeed,  that  the 
Spirit  of  the  World  has  too  much  Bafenefs  in  it,  and  toa 
great  a  Negleft  of  real  Merit  :  Yet  when  a  Man  has  de- 
ferv'd  exceeding  well  of  his  Country,  and  acquired  any  fpe- 
cial Degrees  of  Praife  or  Renown  amongft:  them,  the  World 
is  not  yet  quite  fo  brutal  and  degenerate,  but  that  it  has  gi- 
ven many  Inflances  of  Bounty  and  Goodnefs  to  thePoflerity 
of  a  Man  of  Honour.  His  Name  fjall  be  had  in  everlafling 
Remembrance y  and  the  Generation  of  the  Upright  [hall  be  bleffed^ 
Pfal.  cxii.  2,  6. 

II.  A  Man  that  has  obtained  a  good  Report  and  Honour  in  the 
Worlds  by  many  reputable  Actions ^  is  capable  of  much  greater  Ser^ 
vice  both  to  God  and  his  Fellow-Creatures.  If  we  have  gain'd' 
Efteem  and  Reputation  among  Men,  they  will  be  more  rea- 
dy to  hearken  to  our  Counfel,  and  comply  with  our  Advice. 
We  (hall  have  more  Infkence  on  Mankind,  both  to  promote 
the  Honour  of  God,  and  the  Benefit  of  Men.  A  Word  that 
we  fpeak,will  make  deeper  Impreflion,  and  be  attended  with 
greater  Succefs.  A  Word  or  a  Look  of  Cato  among,  the 
Romans^  would  do  more  to  reftrain  Vice,  and  to  fliame  the 
Vicious,  than  the  Frown  of  an  Emperor, 

nr. 


u:> 


470  Chrijiinn  Morality,  viz.  Vol.  If. 

III.  There  is  fo  much  real  ami  inimrd  Satisfa^ion  arifes  from 
a  good  Chara5ler,  obtained  by  a  Life  of  Virtue  and  Piety^  that  a 
Man  "who  knows  the  Pleafure  of  ity  would  not  renounce  the  Prac- 
tices which  may  attain  it,  I  confefs  it  is  a  more  important 
Matter  to  fecure  a  good  Confcience  than  a  good  Name,  and  to 
obtain  Praife  in  the  Sight  of  Gody  than  in  the  Lips  of  Me}?  : 
But  where  both  thefe  are  join'd  together  by  the  Favour  of 
divine  Providence,  our  Virtue  and  Piety  has  a  larger  Reward, 
and  our  Natures  are  fo  framed  and  compofed,  that  we  car- 
not  help  taking  feme  Satisfaclion  in  it,  Prov.  xv.  30.  J  good 
Repn  maketh  the  Bones  fat  '^  that  is,  as  one  expreffes  it,  it  re- 
vives the  Heart  to  fuch  a  Degree,  as  renders  the  Body  more 
healthful  and  vigorous. 

Methinks  thofe  Perfons  have  fomething  very  degenerate  in 
them,  and  their  Condu6t  is  a  little  unnatural^  who  feemto  have 
lofl  the  very  Defire  of  a  good  Name  or  Reputation.  I  cannot 
but  wonder  to  hear  aPerfon  boaft  of  his  Scorn  andContempc 
of  it  in  fuch  Language  as  this ;  III  purfite  my  own  Defign,  I'll 
gratify  and  pkafe  my  felf  and  I  care  not  what  the  World  Jays  of 
m€.  Surely  if  fuch  Language  did  become  a  Chrijlian,  the 
Scripture  would  not  be  fo  folicitous  to  recommend  a  good 
Name,  and  Things  of  good  Report. 

This  naturally  leads  me  to  confider,  What  Influence  Chrif- 
tianity  has  to  exctte  us  to  the  Practice  of  reputable  Anions,  and 
fuch  as  deferve  Honour  among  ft  Men. 
'  Here  we  may  firll  take  notice,  how  often  the  Scripture  pro- 
pofes  Honour  as  a  Reward  of  Goodnefs  and  Virtue.     Our  Saviour 
promifes  it  to  thofe  that  are  humble  and  cogdefcending  ; 
*'  If  thou  art  ready  at  fome  Entertainment  to*  feat  thy  felf 
^*  in  a  lower  Place,  Lukexiv.  10.  The  Maflerof  the  Feafl  ihall 
exalt- thee,  and  thou  fljalt  haije  Wor/lnp  in  the  Prefence  of  thofe 
that  fit  at  Meat  with  thee ;  for  be  that  humhieth  hi?nfeJf  foall  be 
axalted.     St.  Paul  tells  the  Chriftians,  Do  that  which  is  good^ 
and  thou  floalt  have  Praife  from  the  ruling  Power ^  for  Magiflrates 
are  appointed  for  the  Praife  of  them  that  do  well;  i  Pet.  ii.  14. 
Solomon  propofes  the  fame  Motive,  Prov.  iv.  7,  8.  fVifdom  is 
tTje  principal  Thing,  therefore  get  JVifdom  ;   fbe  fijall  bring  thee 
to  Honour  when  thou  doft  embrace  her.     The  Apoftle  recom- 
mends often  to  the  Chriftians  of  his  Day  a  good  Name  amongfl 
Infidels  and  Heathens^  a  good  Report  of  them  which  are  with- 
out'^  and  he  mentions  it  as  an  eminent  Charafter  of  a  Com- 
pafiion  of  TituSy  that  his  Praife  is  in  the  Gofpel  throughout  all 
the  Churches,  2  Cor,  viil  18.  And  'tis  recorded  to  the  Honour 

of 


i 


Serm.  XXX.  Courage  and  IIonouk,  471 

of  Demetrius  by  St.  John,  that  lie  had  a  good  Report  of  all  Men* 
even  of  the  Truth  itfelfy  Joh.  EpilL  iii.  Chriftiario  and  1  Icachen^ 
fpcak  well  of  Iiim,  and  his  good  Charailcr  is  jud  and  true. 
Nor  nuift  it  be  forgotten,  that  in  this  little  Colletlion  of  Ad- 
vices in  my  Text,  the  Apolllc  twice  recommends  fuch  Prac- 
tices as  dcferve  Honour  among  Men,  (^viz.)  Things  of  good 
Report,  and  Things  worthy  of  Praife. 

Surely  if  we  did  but  confider  how  much  our  Saviour  and 
his  Gofpel  gain  by  it  in  the  World,  we  Ihould  ever  be  en- 
gaged in  IVorks  of  good  Report,  ^xnd  pradlifing  that  which  may 
redound  to  our  Praife,  for  hereby  we  fpread  a  good  Savour 
of  the  Name  of  Chrijt  wide  in  the  World,  and  our  holy  Re- 
ligion reaps  lenfible  Honour  and  Advantage  by  it.  When 
the  Name  of  any  Perfon  is  celebrated  amongll  Men  for  fome- 
thing  great  and  ufeful,  when  his  Deeds  are  mentioned  with 
publick  Praife,  'tis  quickly  enquired,  fFhat  Religion  is  he  of? 
Is  he  a  Heathen"^  Then  the  Glory  will  be  afcribed  to  Idola- 
ters, and  the  Honour  perhaps  be  given  to  their  Idols.  Is  he 
a  Chriflian  ?  Then  the  Name  of  Chrift  our  Lord  will  gain 
Reputation  by  it,  and  Men  will  fpeak  more  favourably  of 
that  Dodrine  which  was  adorn'd  with  fuch  eminent  Virtue 
and  Piety.  This  did  unknown  Service  to  the  Gofpel  in  the 
firfl:  Propagation  of  it,  when  it  appear'd  in  the  World,  that 
the  CharaiSlers  and  the  Lives  of  Chrifiians  were  lovely^  that 
their  Works  were  all  Goodnefs,  that  they  were  Perfons  of  an 
excellent  Spirit,  and  obtained  a  good  Report  among  their  Hea- 
then Neighbours ;  thcyfaw  their  good  IVorks,  and  were  there- 
by led,  by  Degrees,  to  glorify  their  heavenly  Father,  and 
their  Saviour. 

And  where  there  is  any  Separation  made  from  the  publick 
Worfhip  of  a  Nation,  with  a  Profeffion  to  reform  any  Cor- 
ruptions of  Doftrine  or  Pradlic^,  how  much  Honour  would 
be  done  to  thefe  Reforming  Principles,  and  how  much  Ser- 
vice to  this  Interefl,  if  every  one  that  is  engaged  in  it  were 
always  pra6lifing  Things  of  good  Report,  and  aiming  at  fome 
Eminency  and  uncommon  Goodnefs  in  their  various  Stations 
of  Life.  If  therefore  we  have  any  Love  for  Chrift  our  Lord, 
if  we  have  any  Zeal  for  his  Glory,  if  we  have  any  Regard 
to  the  Honour  of  the  Gofpel,  or  if  we  would  bring  any  Cre- 
dit to  the  particular  Profeffion  we  make,  let  us  fet  a  fevere 
Watch  upon  our  felves  againfl:  every  thing  that  would  ble- 
mifti  our  Charafter  in  the  World,  and  let' us  afpire  to  all  fu- 
perior  Excellencies  that  are  within  our  Reach,  that  we  may 

be 


472^  Chrijlian  Morality,  viz.  Vol.  If. 

be  to  the  Praife  of  the  Glory  of  his  Grace,  who  has  made  us  ac- 
ceptable in  the  Beloved. 

'Tis  neceflary  here  to  remove  two  or  three  ObjeBions  out  of 
the  way,  that  may  feem  to  attend  this  Exhortation  of  the 
Apoftle. 

The  Firji  is  this.  If  a  good  Name  be  fo  valuable  a  thing; 
why  (liould  there  be  fuch  a  ^o  denounced  by  our  Saviour 
againft  thofe  that  have  the  good  Word  of  all  Men  ?  Luke 
vii.  26.  PFo  unto  you  when  all  Men  fJjall  fpeak  well  of  you,  for 
fo  did  their  Fathers  to  the  falfe  Prophets. 

I  Anfwer.  That  the  Defign  of  our  Saviour  is  to  fliew, 
that  no  Man  in  a  degenerate  and  corrupt  Age,  can  attain  the 
high  Efteem  and  hearty  good  Word  of  all  Perfons  in  the 
World,  but  thofe  who  are  Time-fervers  and  Hypocrites,  who 
canfuit  themfelves  to  every  Company,  and  comply  with 
every  Change  of  the  Times ;  who  can  profefs  to  be  religious, 
and  yet  indulge  themfelves  or  others  in  the  Praftice  of  their 
fecret  Iniquities;  fuch  were  the  falfe  Prophets  of  old.  Such 
a  Perfon  as  this  may  for  a  (liort  Seafon  get  all  Men  to  fpeak 
well  of  him.  The  Drunkards  will  commend  him,  for  he  can 
be  drunk  as  well  as  they;  and  the  Swearer,  for  he  can  Join 
with  them  in  fwearing ;  and  the  Men  of  Piety  may  be  de- 
ceived in  him,  and  give  him  a  good  Report,  for  his  Tongue 
is  tipt  with  religious  Language,  and  he  feems  to  be  a  Saint: 
But  in  Reality  he  is  an  univerfal Hypocrite,  and  true  to  nothing. 
Our  Lord  3^efus  hates  and  cenfures  fuch  a  Charadler  as  this 
is,  and  this  is  the  Defign  of  his  Reproof. 

Again,  Let  it  be  Noted,  that  this  fort  of  Sinners  can  hold 
the  good  Word  of  all  Men  but  for  a  very  fliort  Time.  The 
Drunkards,  the  Profane,  and  the  Lewd,  may  carefs  a  Man 
for  a  Seafon,  who  complies  with  their  Vices;  yet  when  they 
hear  that  he  pretends  to  be  religious  among  Perfons  of  Piety, 
they  will  fpeak  Evil  of  him  in  abundance,  and  brand  him  for 
an  Hypocrite,  which  is  a  more  loathfome  Name;  and  his  pi- 
ous Acquaintance,  when  they  (liall  find  out  his  Pradlices  of 
fecret  Wickednefs,they  will  jufl:ly  fix  the  fame  odious  Cha- 
ra6ler  upon  him  :  Thus  he  who  before  had  the  good  Word 
of  all  Men,  (ball  then  be  loaded  with  publick  Scandal  and 
Infamy. 

I  add  further,  That  a  good  Report  fignifies  a  good  Charadler 
and  honourable  Reputation  among  all  wife  and  good  Men, 
upon  the  Account  of  valuable  Qualities,  and  the  Exercife  of 
Virtue  and  Goodnefs;  and  where  a  Man  manages  his  Affairs 

with 


Serm.  XXX.  Courage  and  Honour.  473 

with  an  excellent  Condu6l  in  this  Refpedt,  and  keeps  himfclf 
without  a  Bleinilli,  he  will  command  fomc  Degree  of  Edeem 
and  Reverence  from  the  viler  Part  of  the  World  :  His  good 
Name  will  be  gaicraly  thu'  perhaps  noL  univcrfal,  and  il  the 
wicked  World  finds  Uccafion  to  fpeak  evil  uf  him  in  any 
thing,  'lis  only  in  the  Matters  of  his  Gody  and  his  exemplary 
Pra6lice  of  Piety.     This  'J'houghc  introduces 

The  Secoiid  Ohjet^iojiiy  (  viz.  )  If  a  good  Name  amongfl  Men 
be  fo  djiirable,  why  does  our  Saviour  fay,  Matt.  v.  11.  Blejfed 
are  ye  when  Men  /bail  revile  you,  and  jhall  fpeak  all  manner  of 
Evil  againjl  youy  for  my  fake  ;  then  rejoice  ye  and  be  exceeding 
glad,  for  great  is  your  Reroard  in  Heaven,  for  fo  perfeciited  they 
ihe  Prophets  that  '-joere  before  ycu. 

yJnfzDer.  h  is  fuppofed  that  the  Evil  which  Men  fpeak  of 
you  IS  fa  If e ;  for  fo  our  Saviour  expreifeth  it,  "-^hen  they  fJoall 
fpeak  all  manner  of  Evil  agalnfl  you,  falfely  for  my  fake.  They 
lliall  fcandalize  you  as  being  ill  Men,  meerly  becaufe  you  are 
Chriflians  ;  and  throw  upon  you  many  Odiums,  which  your 
Pradice  has  never  deferv'd,  on  purpofeto  expofe  the  C/;ny//a« 
Religion.  The  Apoftle  Peter  agrees  with  our  Lord  yefus 
Chjfjjt  in  the  fame  Defign,  i  Pet.  iii.  16.  fcfc.  Keep  a  good 
Confcienceythat  ivhereas  they  fpeak  Evil  of  you  as  Evil- doers,  they 
may  be  afhamed  while  they  falfely  accufe  your  good  Converfation 
in  Jefus  Chrijl. 

Now  when  it  appears  to  be  pure  Hatred  of  God  and  of 
Goodnefs,  of  Chrifi  and  his  Gofpel,  for  which  you  are  re- 
proached, then  you  have  Caufe  to  rejoice,  becaufe  Chrifi  is 
on  your  Side !  So  he  was  reproached  in  the  Days  of  his  Flefh, 
fo  the  Prophets  that  went  before  him,  and  fo  the  Apollles 
that  fucceeded  him.  i  Pet..iv.  15, 16.  The  Spirit  of  God  and 
of  Glory  refleth  upon  you,  for  on  their  Part  he  is  evil  fpoken  of, 
but  on  your  Part  he  is  glorified.  Happy  are  ye,  for  Chrifi  and 
you  are  join'd  together  in  the  fame  Caufe;  and  you  who  have 
glorified  him  on  Earth,  fhall  be  glorified  together  with  him 
in  Heaven. 

The  Third  Objection  is  this,*  If  Praife  amongfl:  Men  be  law- 
ful to  be  fought,  how  comes  it  to  pafs  that  there  are  fo  many- 
Reproofs  given  to  thofe  who  feek  the  Praife  of  Men  ?  How 
can  thefe  Scriptures  be  reconciled  with  fome  others  that  are 
cited  before  to  encourage  Actions  ^worthy  of  Praife !  How  often 
does  our  Saviour  feverely  rebuke  the  Pharifees  for  this  Prac- 
tice, that  they  do  their  good  IVorks  to  be  feen  of  Men  ?  Matt, 
vi.  2,  5,  16.  John  V.  44. 

H  h  Jnfv:er, 


474  Chrijiian  Morality,  viz.  Vol.  II- 

Anfwer*  It  is  evident  that  thefe  Hypocrites  whom  our  Sa- 
viour reproves,  neglefted  all  inward  Piety  before  God^  and 
pra6lifed  the  outward  Forms  of  Godlinefs  meerly  to  gain  the 
Praife  of  Men^  they  loved  and  valued  it  more  than  the  Praife  of 
God,  Johnxii.43.  They  received  Honour  of  one  another^  ^nd  had 
no  Concern  about  that  fuperior  Blefling,  that  divine  Efteem 
and  Approbation  which  God  only  can  beftow,  and  which  only 
would  ftand  them  in  Stead  hereafter.  Where  the  Praife  of 
God  is  inconfiftent  with  the  Praife  of  Men,  there  it  is  evident 
we  mufl  defpife  the  Cenfures  or  the  Praifes  of  the  World, 
and  feek  the  divine  Approbation  only:  But  where  thefe  two 
Benefits  may  be  happily  conjoin'd,  we  are  not  bound  to 
feparate  them.  God  never  requires  us  to  feek  Infamy  and 
Reproach^  or  to  abandon  that  Honour  that  belongs  to  Truch 
and  Goodnefs. 

But  that  I  may  more  efFeftually  guard  every  Chriflian  a- 
gainft  all  the  Dangers  and  Temptations  that  may  attend  a 
good  Name,  and  Honour  in  the  World,  I  would  conclude  the 
Difcourfe  with  thefe  four  Advices. 

I.  Make  not  the  Praife  of  Men  your  chief  Aim  or  Dejign  in 
any  thing  you  do  :  But  Jet  it  he  your  firjl  and  chief  eft  Care  to  ap- 
prove your  f elves  to  God  and  your  own  Confciences.  Do  thofe 
A6tions  that  are  worthy  of  Praife  ;  and  whether  the  World 
acknowledge  it  or  no,  your  Souls  will  find  inward  Peace,  your 
Labour  of  Love  fhall  not  be  forgotten  of  God,  He  is  faithful 
who  hath  promifed. 

II.  If  you  are  fo  happy  as  to  obtain  the  Efleem  of  Men,  fet  a 
Guard  upon  your  Souly  left  Pride  and  Vanity  take  Occafion  to  arife 
and  floew  themfelves.  Have  a  Care  left  SataUy  the  Tempter, 
gain  an  Advantage  againft  you  by  the  Fruits  of  your  Virtue 
and  the  Eminence  of  your  Graces.  Pride  is  fuch  a  curfed 
twining  Weed,  it  will  fometimes  root  icfelf  in  Virtue  and 
Honour^  it  will  grow  up  to  an  equal  Height,  and  makes  its 
Supporters  wither  and  die. 

III.  Let  all  the  Honour  you  acquire  amongfl  Men^  be  improved  to 
the  Honour  of  your  God  and  Saviour,  If  you  make  your  own 
Applaufe  your  great  End,  3^efus  will  fay  to  you  another  Day, 
as  he  did  once  to  the  Pharifees,  Verily  I  fay  unto  you,  ye  have 
your  Reward :  The  Praife  of  Men  will  be  your  whole  Re- 
compence,  and  there  is  nothing  more  remains  for  you. 
Whenfoever  therefore  you  receive  A pplaufe  from  the  World, 
make  the  World  know  that  it  was  not  the  Man  but  the  Chri- 
Jiian  that  praftifed  the  Virtue,  and  gain'd  the  Praife.    ISIot  /, 

but 


Serm.  XXX.  Courage  and  IIonol/r.  475 

bui  the  Grace  of  God  which  zuas  with  we.  If  you  fo  manage 
all  your  laudable  Anions,  tiiat  Jefiis  Chrift  and  his  Name  may 
gain  fomc  Honour  by  them,  this  (hall  turn  to  your  Praifc  and 
Glory  in  the  Day  of  Chrift,  as  well  as  to  the  Praife  of  God 
your  Saviour. 

IV.  IFhen  the  Providence  of  God  and  his  Grace  have  favour- 
ed you  fo  far  as  to  gain  a  good  Chara^er  in  the  World.,  have  a 
Care  of  every  Thing  that  may  impeach  your  Honour.,  or  fully  your 
Reputation.  Remember  the  Leflbn  that  Solomon  teaches  you 
from  fo  contemptible  a  Thing  as  a  dead  Fly  •,  a  few  of  them 
will  caufe  the  Ointment  of  the  Apothecary  to  fend  forth  a  finking 
Savour.,  fo  does  a  little  Folly  disgrace  a  Man  who  is  in  Reputation 
for  IVifdom  and  Honour.,  Eccl.  x.  i.  The  Blemifh  that  arifes 
from  one  bafe  or  foolifh  Adion,  will  darken  a  bright  Characler, 
and  cancel  the  Honour  that  has  coft  the  Labour  of  many  Years 
to  acquire  :  and  the  Gofpel  of  our  Lord  Jefus  Chrift  will  fuffer 
much  by  it  alfo,  if  thofe  Perfons  once  defcend  to  Folly  and  Dif- 
grace,  who  have  rifen  high  before  in  the  Regions  of  Wifdom 
and  publick  Efteem, 

Happy  thofe  Chriftians  who  walk  clofely  with  God  to  the 
End  of  Life,  and  keep  their  Garments  unfpotted  !  When  they 
die,  they  leave  a  perfumed  Name  behind  them  to  the  Churches, 
and  to  the  Families  to  which  they  have  belonged  •,  and  perhaps 
fhey  bequeath  a  lafting  Honour  to  Religion  as  long  as  the 
World  fhall  ftand.  Such  has  been  the  Charader  of  lome  of 
the  Saints  in  ancient  Ages  of  the  World,  fuch  in  the  elder  and 
latter  Days  of  Chriftianity  :  The  Brightnefs  and  Savour  of  their 
good  Name  abides  to  this  Day  amongft  us,  as  an  Ornament 
to"ReUgion,  and  a  rich  Perfume  to  the  Gofpel  of  our  Lord 
Jefus.  To  him  be  Glory  and  Dominion  for  ever  and  ever. 
Amen. 


OXDCLXb 
GYDGVDOYD 

«/Tr<  j\t\»  j\r* 


H  h  2  SERMON 


476  HoLv  Fortitude,  of  Vol.  11. 

SERMON    XXXI. 

Holy  Fortitude,  or  I\emedies   againfl  Fear. 


I   Cor.  xvi.  13. 
Stand  fajl  in  the  Faith ^  quit  you  like  Men^  be  ftrong, 

IN  the  firil:  Agesof  Chriilianity,  the  ProfefTors  of  the  Gofpei 
had  great  need  of  divine  Courage^  that  they  might  ftand 

the  many  Shocks  of  Oppofition,  Reproach,  and  Violence. 
The  Corinthian  Heathens^  though  they  were  a  polite  and  learn- 
ed People,  yet  they  were  blind  and  obftinate  in  their  own  Su- 
perftitions  and  Idolatry,  and  rooted  in  the  profane  and  vicious 
Cudoms  of  their  Anceftors.  It  required  a  large  Stock  of  holy 
Fortitude,  to  profefs  and  praclife  a  new  Religion  among  them, 
that  ran  counter  to  all  their  former  Opinions,  and  their  Man- 
ners. Therefore  St.  Faul^  who  planted  the  Gofpei  in  that  City, 
calls  upon  his  Converts  to  fhake  oflF  Cowardife  and  Fear,  to 
^  and  firm  and  unmov'd  in  the  ProfelTion  of  their  Faith,  to  he- 
have  like  Men  of  IVar^  like  Heroes^  in  the  Pradlice  of  Chriili- 
anity, and  to  exert  all  their  Strength  of  Soul  in  this  glorious 
Wo-  k.     Stand  fajl  in  the  Faith^  quit  you  like  Men^  hefirong. 

*Tis  true,  we  live  not  in  a  Heathen  Country,  among  lewd 
and  barbarous  Superllitions  :  The  Land  where  our  Lot  is  caft, 
is  honoured,  with  the  Chriflian  Name,  and  profefTes  the  Reli- 
gion of  Jefus  •,  yet  let  me  tell  you.  Infidelity  is  a  growing  Temp- 
tation of  this  Age,  the  Gofpei  of  Chrift  hath  plentiful  Ridicule 
thrown  upon  it,  by  many  of  our  Neighbours  that  go  under  the 
Name  of  Chriftians  •,  and  we  may  fometimes  be  called  to  put 
on  Courage  for  the  Defence  of  this  Gofpei. 

But  befides  this,  there  are  many  Things  occnring  in  the  di- 
vine Life,  that  require  us  ,to  put  on  this  holy  Fortitude  of 
Soul.  The  very  Nature  of  Men  is  fo  corrupt  and  vicious, 
their  Hearts  are  fo  avrrfe  to  the  holy  Precepts  of  Chriftianity, 
the  Multitude  of  Sinners  is  fo  exceeding  great  in  every 
Nation,  even   where  the  Gofpei  is  profelTed,  the  Cuiloms 

of 


Serm.  XXXI.  Remedies  againjl  Fear.  477 

of  this  World  are  Co  contrary  to  the  Rules  of  the  Gofpel, 
anti  the  Malice  and  Rage  of  Satan  with  his  evil  Angels,  is 
fo  conllant  and  fo  violent  againft  the  Religion  and  the  Name 
of  Chrijl,  that  'tis  true  at  all  'i'imes  (as  well  as  in  the  primi- 
tive Age)  that  all  that  -imll  live  irodly  in  Chnjljcfus  pmll  fuffcr 
Ferfectitio}jy  2  Tim.  iii.  12.  When  we  become  Soldiers  of 
Chrijl,  and  refolve  to  be  religious  in  good  earnefl:,  we  mull 
reckon  upon  Enemies  and  Oppolitions,  we  mufl  be  prepar- 
ed to  endure  Hardnefs,  chap.  ii.  ver.  3. 

Our  Bufmefs  therefore  is,  to  feek  for  a  Spirit  of  Poiver^nd 
holy  Fortitude,  that  we  may  be  void  of  Fear  in  theProfefllon 
of  our  Faith,  and  in  the  Practice  of  our  daily  Duties.  Not 
the  Corinthians  only,  but  we  alfo,  niuft  ^joatch,  and  ft  and  f aft 
in  the  Faith,  ^doe  vmjl  quit  our/elves  like  Men^and  be  Jlrong,  If 
we  are  frighted  at  the  Sound  of  every  Reproach,  or  terri- 
fy'd  by  the  fierce  Oppofition  of  a  wicked  World,  we  iliall 
be  in  danger  of  turning  back  from  the  Paths  of  Chriftianity, 
and  of  lofing  the  hea^^enly  Prize.  Such  Do6trines,  and  fuch 
Pra6lices  as  the  Gofpel  teaches,  require  the  Profeflbrs  of 
them  to  be  bold  and  valiant. 

And  befides  the  Difficulties  we  fliall  meet  with  from  a  de- 
generate and  finful  World,  there  are  many  other  Trials  that 
attend  the  Chriilian  Life.  Sorrows  and  Sufferings  belong 
to  human  Nature,  in  this  fallen  and  unhappy  State  :  Man  is 
born  to  Trouble  as  the  Sparks  fly  upwards  :  This  Earth  is  de- 
fign'd  for  a  Stage  of  Conflift,  a  Scene  of  Probation,  where 
each  of  us  muft  a6l  our  Parts,  under  the  Eye  and  Notice  of 
God  our  fupreme  Governor,  and  our  final  Rewarder.  He 
expecls  that  we  fliould  put  on  a  facred  Hardinefs  of  Soul  ; 
he  requires  that  we  fliould  not  indulge  a  Spirit  of  Fear,  but 
be  armed  with  Power  and  Courage,  that  we  may  endure  to 
the  End.  And  blelTed  be  his  Name  that  he  hath  given  us 
Promjfes  to  raife  our  Hope,  that  as  he  endued  his  People  in 
ancient  Times  with  his  Grace,  fo  he  will  beflow  this  Spirit 
of  holy  Fortitude  upon  us  alfo,  and  that  as  our  Day  is,  fo  our 
Strength  flmll  be. 

To  caft  my  Difcourfe  into  fome  Method,  I  (hall  Firjt 

briefly  defcribe  this  divine  Temper  of  Mind. 
In  the  next  Place,  I  would  reprefent  the  various  Occafiom 

which  we  fhall  find  for  the  Exercife  of  it. 
Thirdly,  I  fhall  mention  2i  few  Motives  to  incite  us  to  acquire 
this  holy  Fortitude,  and  to  maintain  it  throughout  our 
whole  Courfe  of  Life. 

H  h  3  And 


47  S  Holy  Fortitude,  or  Vol.  II. 

And  Fourthly,  Propofc  feme  Remedies  aga'injl  a  Spirit  cf 
JIavifJj  Fear,  which  isdiredlly  oppofite  to   this  Chriflian 

Virtue. 

The  fiy/l  Thing  propofed  is,  to  defcribe  ivhat  I  mean  by 
holy  Fortitude  and  Courage  ;  and  to  this  End  vv^e  mufl:  diftin- 
guifli  it  into  that  of  the  Jclive  and  that  of  the  PaJJlve  Kind. 

Acli'ue  Valour  or  Courage,  is  fuch  a  Temper  of  Soul,  as  en- 
ables us  to  attempt  and  venture  upon  any  bold  Acl  of  Duty, 
which  may  endanger  our  prefentEafe,  and  worldly  Interell, 
and  prompts  us  to  purfue  it  with  a  becoming  Steadinefs  and 
Bravery  of  Mind,  undaunted  at  every  Oppofition  we  meet 
with,  and  unterrify'd  at  all  the  threatning  Dangers  that  fland 
in  our  Way. 

PaJJlve  Valow  is  fuch  an  habitual  Firmnefs  and  Conflancy 
of  Soul,  as  enables  us  to  bear  v/hac  Sufferings  we  fall  under, 
v/iihout  Repinings  and  inward  Vexations,  and  without  any 
outward  Tokens  of  Sinking  or  Defpondency.  When  we 
fuftain  heavy  Sorrows,  or  Anguifliof  the  Flefli,  without  any 
wi-d  and  unreafonable  Groanings  of  Nature,  without  Rage 
ani  unbecoming  Refentment,  Vv^ithout  I'umult  and  Confufion 
of  Spirit.  And  this  (liould  be  the  Temper  of  our  Souls,  and 
curCLrlilian  Condu61,  whether  the  Sufferings  which  we  feel 
arife  from  the  immediate  Hand  of  God,  or  from  the  Injuf- 
tice  arid  Violence  of  Men. 

In  the  Second  Place,  I  come  to  reprefent  the  various  Occa- 
fions  that  i^e  Poall  Jind  in  the  Chrijlian  Life^  for  the  Exercije  of 
thii  holy  Courage,  and  that  under  both  Kinds  of  it  ;  (viz.) 
the  A^ive  and  the  FafjVoey  or  that  which  confjfls  in  doings 
and  that  which  confitls  in  fuffering  ,*  and  I  fliall  enlarge 
upon  each  of  them  in  a  pra6lical  way. 

Active  Valour  is  neceffary  for  a  Profeffor  of  the  Chriflian 
Faith  :  and  when  and  wherefoever  divine  Providence  gives 
us  any  jufl  Occafions  for  the  Exercife  of  this  Sort  of  For- 
titude, let  no  Chriftian  refufe  them^  or  fliamefully  withdraw 
from  his  Duty.  The  Occafions  we  may  have  for  it  are 
fuch  as  thefe  ; 

I.  When  "cce  are  called  to  profefs  and  praStife  ftriSt  Piety,  even 
under  the  Jpccial  View  and  Notice  of  pnfane  Sinners.  Perhaps 
our  Dwelling  may  be  cafl  among  proliigate  Wretches,  who 
live  without  God  in  the  World  ;  but  we  mufl  not  be  afraid 
to  own,  that  we  fear  the  great  God,  and  that  we  worfliip 
that  awful  Name,  which  their  Blafphemies  affront  anAy^ilify. 

"  'Nor 


Serm.  XXXI.  Remedies  agawjl  Peak.  479 

Nor  nniH  we  be  adiamcd  to  let  the  World  know,  that  wc 
cannot  pafs  a  Day  without  calling  upon  our  God,  and  that 
Prayer  is  as  necelFary  to  us  as  our  daily  Food.  'Tis  llrange 
and  monftrous  that  it  Ihould  ever  be  accounted  a  Matter  of 
Shame  among  Creatures  to  acknowledge  the  God  that  made 
them,  or  chat  it  Ihould  ever  need  any  Courage  to  prefers  Ho- 
mage and  Adoration  to  our  Creator  !  What  degenerate 
'I'imes  do  we  live  in,  that  it  Ihould  require  fume  Fortitude  to 
tell  the  World,  that  we  who  are  Creatures  confefs  a  God  ! 
And  yet  fometimes  even  this  very  Fortitude  is  wanting,  and 
we  are  contented  to  look  like  Atheijtsy  left  we  fliould  be 
thought  rf//gw/j.  Bafe  Cowardife  !  and  degenerate  Times 
indeed  / 

If.  JVhen  w<?  happen  into  the  Company  of  Infidels  and  Apofiates 
from  Chriftianity,  'ivho  throve  their  impious  Jejis  on  the  Gofpel  of 
Cbrijly  we  may  find  a  plain  Call  of  Providence  to  (land  up 
for  his  Name  and  Honour. 

'Tis  true,  there  are  few  of  us  who  are  fent  to  travel  be- 
yond the  Seas,  and  to  engage  in  neceflary  Converfe  about 
Religion  with  Heathens  ;  but  I  hinted  before,  that  Infidelity 
is  a  growing  Mifchief  of  the  prefent  Age,  even  in  our  own 
Land.  It  feems  to  be  afpreading  Infedlion,  and  how  far  the 
great  God  may  fuffer  it  to  prevail,  he  only  knows.  There 
are  Mukitudes  already  that  haije  made  Shipivreck  of  the  Faith 
of  Chrijij  and  betake  themfelves  only  to  the  dim  and  glim- 
mering Light  of  Nature,  as  a  fufficient  Refuge  for  their 
Souls^  and  their  only  Guide  in  the  Matters  of  Religion  :  A 
poor  doubtful  Guide,  and  a  dangerous  Refuge  !  And  yet 
thefe  Men  are  continually  inflrudling  one  another  to  wage 
War  againft  the  bleffed  Gofpel,  and  rife  in  Arms  of  Defi- 
ance againfl  the  only  Saviour.  'Tis  proper  then  for  us  to 
enquire,  Are  we  ready  to  declare  our  felves  Chriflians  if  we 
are  called  to  it,  when  Deifis  and  Scoffers  furround  us  with 
their  abominable  Jefts,  or  their  wanton  Cavils  ?  For  though 
fometimes  they  argue  againfl  our  Creed  with  Calmnefs  and 
Decency,  yet  it  mud  be  confefled  that  thofe  are  the  mofl 
common  Weapons  which  this  fort  of  Men  make  Ufe  of. 
Dare  we  now  make  a  ProfelTion  of  our  Faith  among  Men  of 
Infidelity,  and  not  value  their  Banter,  and  their  infolent  Re- 
proaches ?  Let  us  remember,  that  Chrillian  Courage  mull 
encounter  Mockery  and  Slanders  as  weH  as  other  Terrors : 
Courage  muft  guard  us  againfl  finful  Shame,  asv/ell  as  againfl 
finful  Fsar,    Can  we  glory  in  a  crucify  d  Savi<3ur  as  ihelVif 

li  h  4  dom 


480  Holy  Fortitude,  cr  Vol.  II. 

dom  and  the  Poiver  cf  Cody  if  we  Ihould  be  placed  between 
the  Jev:s  on  one  Side,  and  the  Heathens  on  the  other,  who 
load  this  Doftrine  with  Folly  and  Scandal.  St.  Paul  was  a 
brave  Example.  O  that  every  Soul  of  us  could  as  bravely 
imitate  him  !  But  let  us  proceed  to  fome  more  Occafions  of 
Courage  a-kin  to  this. 

Perhaps  we  content  our  felves  to  be  Chrifiians  in  our  Clo- 
rets,and  to  frequent  the  publickAiTemblies  of  Worfliip  with- 
out Shame  or  Fear,  becaufe  our  Neighbours  do  the  fame  : 
But  I  would  enquire  of  fuch  general  Frofejfors  of  Chriflianity, 
Why  are  you  lb  backward  to  give  up  your  Names  to  Chriil, 
and  attend  on  the  fpecial  Ordinance  of  his  holy  Supper?  Is 
it  not  becaufe  you  are  alliamed  to  appear  in  fuch  a  flridl  Pro- 
felilon  of  Godlinefs,  and  to  be  known  and  obferved  by  the 
World,  as  thofe  that  have  devoted  themfelves  to  the  Lord 
in  his  Church  ?  This  is  certainly  the  Cafe  of  fome  younger 
Converts.  Let  them  here  be  put  in  mind  of  their  former 
Neglects,  and  their  prefent  Duty.  Be  ftrong  in  the  Lordy  ba- 
nifh  a  finful  Shame,  and  feal  your  Covenant  in  the  Blood  of 
Chrijl,  His  Crofs  is  your  Hope,  and  why  fhould  you  not 
make  it  your  Glory  too  ? 

If  you  are  aihamed  of  fuch  a  publick  Profellion  in  peace- 
ful Times,  what  will  ye  do  if  Days  of  Trial  fhould  come  ? 
Would  you  be  ready  to  vindicate  your  Separation  from  the 
Church  cf  RomCy  and  all  its  fuperftitions  ?  Would  you  have 
Courage  enough  to  maintain  the  Purity  of  your  ProfelTion, 
and  your  clofe  Adherence  to  Scripture,  in  Oppofition  to  all 
the  Inventions  and  Traditions  of  Men"?  Would  your  Heart 
be  ilrong  to  perfift  in  your  peculiar  Practices  of  Religion,  in 
the  mod  fcriptural  Forms  of  it,  in  an  Hour  of  Perfecution 
and  Danger  ?  Bleffed  be  God  for  a  Protejlant  King  on  the 
Throne,  and  a  glorious  Race  of  Protejlant  Princes  to  fucceed 
him.  May  the  Bleffings  of  Heaven  from  above  defcend  on 
them  all,  and  render  them  in  their  Succeffions  an  everlafling 
BleiTing  to  Great  Britain  and  all  the  Proteftant  Churches !  But 
a  Chrlftian  indeed  ihould  be  fo  formed,  and  fo  furnifhed,  as  to 
be  ready  to  profefs  and  pra(5tife  his  Religion  in  every  jS^ation, 
and  in  every  Age,  in  the  raiclfl  of  Storms  as  well  as  under 
the  ihining  Sun. 

III.  J^lwi  '■joe  are  called  to  pra^ije  an  unfa/Jjionable  Virtue,  or 
to  refufe  Compliance  imth  any  fa/hionable  Vice.  This  is  another 
Occafion  that  demands  the  Exercife  of  Chrifiian  Fortitude, 

Let  us  furvey  a  few  Inllances  of  this  Kind. 

Tis 


Serm.  XXXI.  Remedies  agawjl  Fear.  481 

'Tis  an  unfafliionablc  Thing  now-adays  to  introduce  a 
Word  of  pradical  Godlincfs  into  Company  :  'J'hc  polite 
World  will  tell  us,  It  fpoils  Converfation :  Mark,  what  a  Si- 
lence is  fpread  over  the  Room,  when  any  Pcrfon  dares  to 
begin  lb  difagrecable  a  Subjed :  there's  none  to  fecond  him, 
he  may  preach  alone,  and  'tis  well  if  he  efcapes  a  profane 
Scoff.  This  is  a  very  true,  but  a  very  Ihameful  Account  of 
Things,  according  to  the  prefentiMode.  Any  thing  butRe- 
hgion  IS  thought  fit  to  entertain  a  Friend.  Even  where  Per- 
fons  of  Piety  meet  together  in  their  Vifits,  this  fort  of  Lan- 
guage is  banifh'd  from  Company  and  the  Parlour,  and  'tis 
confin'd  only  to  God  and  the  Clofet.  Alas!  we  are  aiham'd 
to  appear  truly  religious ;  but  if  we  had  holy  Courage  enough, 
one  Perfon  would  not  be  afraid  to  begin,  nor  another  to  carry 
on  fuch  divine  Difcourfe.  There  are  furely  fome  happy  Mo- 
ments wherein  an  ufeful  Word  may  be  introduced  with  Pru- 
dence and  Decency,  to  warm  each  other's  Hearts,  and  to 
rekindle  the  holy  Fire  of  Love  and  Devotion  that  is  almoft 
expiring. 

Again,  Perhaps  we  may  be  much  engaged  in  the  World 
among  Perfons  that  make  no  Confciencc  o'F  fpeaking  Truth  : 
But  if  we  would  be  Chriffcians  indeed,  we  muft  have  Courage 
enough  always  to  fhew  a  Hatred  of  Falihood,  and  keep  up 
a  Tendernefs  of  Spirit,  lefl:  we  be  drawn  to  the  Borders  of  a 
Lye;  nor  muft  we  be  afhamed  to  let  the  World  know  that 
we  are  the  devoted  Servants  of  Truth. 

When  fome  knavifli  or  unjufl  Pra6tice  has  overfpread  a 
City  or  a  Country,  and  become  almofl:  univerfal,  we  mud  dare 
to  be  honeft  in  a  cheating  World  ;  we  mud  maintain  our 
Righteoufnefs,  and  let  it  fliine  in  the  midfl  of  a  deceitful 
Age,  though,  perhaps,  we  may  be  called  fcrupuJous  Fools. 

If  we  happen  to  be  engaged  in  neceflary  Bufinefs  with  Per- 
fons who  drink  to  Excefs,  we  mud  boldly  deny  the  impofed 
Glafs,  we  mud  fecure  our  own  Sobriety,  even  in  the  midd 
of  Drunkards,  and  as  much  as  polTible  avoid  their  Society : 
Nor  fhould  any  fcandalous  Names  of  Puritan  and  Precifmn 
affright  us  from  the  Paths  of  dri6l  Holinefs. 

When  we  meet  with  grofs  Affronts  in  the  World,  we  may- 
be made  the  Scorn  and  Jed  of  all  the  Company,  if  we  de- 
cline the  modifhCudoms  of  Satisfaction  and  bloody  Revenge  ; 
we  may  be  charged  with  Cowardife  among  the  Ruffians  of 
Jthe  Age;  but  a  Man  of  Honour  mud  have  Cotirage  to  bear 
this  Charge,  unlefs  he  will  venture  to  run  upon  the  Sword 

of 


482  Holy  Fortitude,  or  Vol.  If. 

of  God,  which  is  drawn  and  pointed  againfl  Revenge,  Duel- 
ling, and  Murder. 

When  the  Fafliion  ofDrefs  orVifits,  of  Sakitations  or  En- 
tertainments, exceed  the  Bounds  of  Modefty  or  Temper- 
ance, or  intrenches  upon  Truth  or  Religion,  we  mud  bravely 
dare  to  be  unfafhionabk,  and  have  no  Fcllowfloip  with  any  tin- 
fruitful  Works  of  Darkncfs.  We  muflobey  the  great  and  holy^ 
God,  rather  than  comply  with  the  finful  Cufloms  of  Men. 

'Tis  brave  to  meet  the  World y  fland  fafi  among 
Whole  Crowdsy  and  not  be  carried  with  the  Throng, 

I  grant  that  Religi:on  doth  not  confifl:  in  Singularity y  but 
there  are  feme  Seafons  when  we  mull  be  fingular^  if  we  would 
be  holy,  and  exert  a  facred  Fortitude  of  Soul,  to  fecure  our 
felves  from  the  Defilements  of  the  World.  Come  out  from 
among  them  is  the  Language  of  God  in  fuch  Cafes,  touch  not 
the  unclean  Thing,  and  be  ye  feparatCy  faith  the  Lordy  2  Cor.  vi.  17. 

IV.  Another  Inftance  of  neceflary  Courage,  is,  when  we 
are  called  to  undertake  the  Caufe  of  the  Opprejfedy  to  plead  for  the 
Poor  againft  the  Mighty,  or  to  vindicate  the  Innocent  againji  the 
Men  of  Slander  or  Violence.  It  is  a  cowardly  Spirit,  a  Spirit  of 
fhameful  Pride,  or  felfifh  Meannefs y  to  trample  upon  thofe  that 
are  lying  upon  the  Ground,  to  tread  upon  the  Poor  and  the 
DiflrefTed,  and  fometimes  through  Fear  of  the  Mighty,  as 
well  as  Scorn  of  the  Poor,  to  negledl  the  Cries  of  thofe  that 
are  injur'd.  This  indeed  is  the  Cuftom  of  the  World ;  but 
if  we  be  Difciples  of  Chrijiy  we  mud  have  more  Courage  than 
this,  we  mufl:  open  our  Mouths  for  the  Dumby  and  plead  the 
Caufe  of  thofe  that  cannot  fpeak  for  themfelves,  Prov.  xxxi.  8. 

When  we  happen  into  Company  that  delight  in  Scandal, 
and  the  Slander  goes  round  from  Tongue  to  Tongue,  we  muft 
firfl  guard  our  Lips  from  the  infamous  Compliance,  tho'  we 
cannot  defend  our  Ears :  And  then  we  fliould  have  fome  Com- 
paffion  on  the  abfent  Perfon,  who  perhaps  may  be  loaded 
•with  Calumny  and  Lyes:  Nor  fhould  we  be  afraid  or  alham'd 
to  put  in  a  relieving  Word,  to  fupport  the  good  Name  of 
thofe  that  are  opprelOed  by  malicious  Reproaches.  And  if 
theCenfure  be  never  fo  jufl,  yet  where  Providence  doth  not 
plainly  call  us  to  join  in  that  Cenfure,  let  us  not  betray  fuch 
an  Inclination  to  Evil-fpeaking,  nor  (hew  fuch  a  bafe  and 
mean  Soul,  as  to  call  Names  for  Company. 
.'  Where  the  Life  or  theEftate  of  our  Neighbour  is  in  dan- 
ger, we  mud  venture  fomething  to  fecure  it,  as  well  as  to  de- 
fend 


Serm.  XXXI.  Rf.medies  againjl  Iear.  4^3 

fend  his  p;ood  Name.  This  Advice  is  ^ivcn  in  Prov.  xxiv. 
II,  12.  )/  thou  forbear  to  deliver  them  that  are  dravjn  out  to 
Dcathy  and  thofc  that  arc  ready  to  be  fiahi ;  //  thoii  J'ayjl  behold 
ivc  hicw  h  tioty  doth  not  he  that  pondereth  the  Heart  cunjider  ? 
That  is,  if  there  are  any  Pcviom  draivn  out  to  Death,  2ind  ready 
to  be  flain  by  finful  OnprcHion,  and  that  thou  had  a  jiin:  and 
reafonablc  fowcr  in  thine  Hand  to  preferve  them,  ic  is  no-c 
thy  Duty  to  Hand  ftill  or  hide  thy  relf,and  hy.  Behold  I kncuj 
it  not.  He  that  lers  the  Ox  or  the  Afs  of  his  Neighbour  go 
ailray,  or  fink  under  a  Burden,  and  palleth  away  regardlefs 
as  though  he  did  not  know  it,  is  under  the  Cenfure  of  tlie 
Word  of  God  ,•  and  much  more  do  we  deferve  the  Cenfure, 
if  we  abandon  our  Fellow-Creatures  of  human  Nature  to  pe- 
riili,  when  we  are  able  to  fave  them.  The  all- wife  and  al- 
mighty God  confiders  ir,  and  he  will  not  approve  of  fuch 
Meannefs  of  Spirit,  and  fuch  a  fliameful  Defedl  of  Chriftian 
Courage  and  Charity. 

V.  'Tis  a  Work 'which  calls  for  Courage  to  admonifh  our 
Brethren  v^hen  they  depart  from  the  Ways  of  Rigbteoi fiefs,  and 
to  reprove  Sin  among  thofe  with  whom  we  converfe.  The  Law 
of  God  requires  it.  Lev.  xix.  17.  Thou  /halt  not  hate  thy  Bro- 
ther in  thy  Heart  ;  thou  /halt  in  any  wife  rebuke  thy  Neighbour^ 
and  not  fiiffer  Sin  upon  him.  It  is  exprefl  as  though  aNegle6t 
of  Reproof,  where  it  is  a  Duty,  looks  like  a  fort  of  Hatred, 
or  want  of  Love.  But  for  the  moft  Part,  'tis  want  of  Courage 
forbids  it.  Let  it  be  done  with  holy  Boldnefs ;  but  without 
Wrath  andRefentment,  or  felfifli  Revenge;  let  it  be  exprefl 
and  manag'd  with  all  Love  and  Gentlenefs,  with  all  Humility 
and  Compaffion,  and  with  a  b.fcoming  Exercife  of  thofe  lovely 
Chara6lers  of  Moderation  and  Meeknefs,  which  1  Ikiv?  elfe- 
where  defcribed. 

Nathan  the  Prophet  ingenioufly  reproved  David  the  King: 
for  his  Adultery  and  Murder.  And  we  fliould  learn  the  mofl 
artful  and  obliging  Methods,  and  the  foftefl  Language  of 
Reproof,  that  we  may  pra6life  it  with  more  Courage,  Secu- 
rity, and  Succefs;  and  the  more  fecret  it  is,  it  will  generally 
be  moft  fuccefsful. 

If^  at  any  time  we  are  called  by  mofl:  evident  Providence, 
to.give  an  open  Rebuke  in  the  Face  of  the  World,  together 
with  Courage,  we  muft  put  on  all  Wifdom  and  Humility,  left 
we  publifli  our  own  Conceit  and  Pride,  and  provoke  Wrath 
without  Hope  of  Succefs.  When  we  rebuke  the  profane  and 
impious  Wretch,  for  the  moft  glaring  Iniquity,  we  fhould  uTe 

our 


484  Holy  Fortitude,  or  Vol.  IL 

our  befi:  Prudence  in  diftinguifliing  proper  Seafons,  left  we 
c aft  a  F earl  before  Swine ^^nd  ic  become  ufelefo,  and  be  trodden 
under  Foot,  Mat.  vii.  6. 

Sometimes  'tis  hard  to  know  what  is  our  Duty  in  thisRe- 
fpedl,  but  thus  far  in  general  it  may  be  faid,  This  fhould  be 
(lone  whenfoever  there  is  a  great  and  evident  Probability  of  doing 
Service  to  God  and  Souls  by  it :  Whenfoever  a  Vindication  of 
the  Name  of  God,  and  his  Honour  requires  it,  or  when  there 
is  any  juft  Hope  of  doing  Good  to  Men  ,*  there  is  indeed  a 
Time  to  keep  filence  in  this  Cafe,  and  there  is  a  Time  to  fpeak, 
O  may  the  Word,  and  Spirit,  and  Providence  of  God  join 
together  to  give  us  Direftion  in  this  difficult  Duty,  and 
Courage  to  pefrorm  it  ! 

V\,  Reformation  of  all  kinds,  ivhether  in  Families  or  Churches  Jn 
Cities  or  Nations,  demands  a  good  Degree  ofRefolution  and  Courage. 

'Tis  a  brave  and  daring  Enterprize,  to  ftem  the  Torrent 
of  the  Age  we  live  in,  and  to  attempt  to  change  the  mcious 
Cufioms  cf  a  City  or  a  Nation,  We  muft  have  a  Soul  infpired 
with  Zeal  for  Piety  and  Goodnefs,  if  we  would  conteft  the 
Point  with  the  Guilty,  and  cover  them  with  deferved  Shame, 
or  bring  them  to  deferved  PuniQiment.  Bleffed  be  God, 
there  are  Societies  formed  in  our  AgQ  for  this  glorious  Pur- 
pofe?  May  everlafting  Succefs  attend  their  Zeal,  and  may 
their  Heads  be  covered  with  divine  Proteftion  in  every  Hour 
of  Danger  ! 

We  have  need  of  Courage  to  ftand  up  for  Truth  and  Pa- 
rity in  the  Church  of  Chrifly  when  it  is  overrun  with  corrupt 
D^rtrines,  wicked  Herejtes,  Superftitions,  andfalfe  Worfl.np.  We 
muft  ufe  our  Endeavour  to  root  out  thefe  evil  Weeds  by  all 
the  facred  InHuences  of  Reafon  and  Scripture,*  not  by  Rage 
and  Violence,  not  by  Fraud  and  Faliliood,  not  by  Slander  and 
fcandalous  Language,  not  by  calling  in  the  Power  of  theMa- 
giftrate  and  the  Sword  of  the  State  to  aflift  us  ;  Chrifl  hath 
not  allowed  his  Followers  fuch  Weapons  as  thefe  againftSu- 
perftition  and  Herefy  :  The  Sword  of  the  Spirit  is  the  fVcrd  of 
God.     The  Weapons  of  our  Warfare  are  not  carnal. 

And  when  we  have  endeavoured  to  reform  the  Offenders 
by  all  Chriftian  Methods,  and  find  no  Succefs,  we  muft  dare 
to  feparate  our  feives  from  the  Many  and  the  Mighty,  who 
■will  not  be  reformed.  This  was  the  glorious  Praftice  of  our 
Fathers,  the  Frotefiants  and  the  Puritans,  in  the  feveral  Sea- 
fons of  their  Reformation,  when  they  were  called  to  oppofe 
the  greater  or  the  leffer  Corruptions  of  theChriftian  Church. 


Serm.  XXXI.  Remedies  againjt  Fear.  485 

If  our  KlndrCii  or  Familus  arc  fallen  into  any  fuolijhy  va'm^ 
or  JinfulPraCiices,  or  Siny  Civil  Society  to  which  vvc  belong  hath 
departed  from  the  Rules  of  Juflkc  or  Truth,  it  bcloui^s  to  a 
Chriflian  to  become  a  publick  Good,  by  ufing  his  Inllucnc^, 
as  far  as  ic  goes,  toward  tl.c  re61ifying  of  every  Diforder. 
llelhould  put  on  a  divine  Fortitude,  whenfoevcr  Providence 
calls  him  to  attempt  a  Reformation  amongll  them. 

There  is  need  of  a  noble  Spirit  and  a  pious  Bravery,  to 
rife  up  againft  any  foolifli  and  vicious  Cndoms,  to  combat  any 
rooted  Principles  or  Habits  of  Error  or  Iniquity,  and  to  oppofe 
any  Number  of  Perfons  that  are  engaged  in  an  evil  Courfe. 
iV/o/i" J  forbids  us  to  folb'-jo  a  Multitude  to  do  Evil,  Exod.  xxiii.  2. 
And  there  arc  Scafons  when  we  may  be  called  to  oppofe  a 
Multitude  of  Evil-doers :  and  tho'  no  Man  n:and  by  us,  yec 
we  are  bound  to  fland  by  the  Caufe  of  God  and  Goodn efs. 
So  divine  a  Caufe  deferves  and  demands  fuch  divine  Courage. 

How  glorious  was  theCharadter  of  Caleb  and  ^ofbua,  who 
fpoke  well  of  the  Land  of  Fromife,  and  encouraged  the  Ar- 
mies of  i/)'^^/,  while  all  the  reft  of  the  Spies  which  were  fent 
brought  an  evil  Report  upon  the  good  Land  !  Numb.  xiii.  31,  32. 
The  People  believed  the  evil  Report,  and  fpoke  of  jftoning 
jfofljua  and  Caleb :  But  the  Glory  of  the  Lord  appeared  in  the  Ta- 
lernack^  and  God  himfelf  gave  a  Teflimony  from  Heaven  to 
the  facred  Courage  and  tlonour  of  thefe  Jevoipo  Heroes. 
What  a  brave  Spirit  dwelt  in  Elijah^  who  attempted  to  re- 
form i/i*^^/  from  Idolatry  !  He  would  not  fall  down  and  wor- 
fliip  jBaa/,  though  he  thought  he  had  been  left  alone,  the  only 
Worlhipper  of  the  true  God,  in  the  Nation,  i  Kings  x\x.  14. 

VII.  There  are  fome  other,  and  very  common  Occafions 
for  the  Exercife  q{  facred  Courage,  which  attend  Perfons,  ef- 
peciallyin  the  lower  Ranks  of  Life:  As  forlnflance  ;  When 
a  Servant  is  called  by  Providence  tofpeak  the  Truth,  and  yec 
he  dare  not  do  it  without  offending  his  MaOer  :  When  a 
poor  Man  is  required  to  bear  Witnels  in  fome  important 
Concern,  and  his  rich  Neighbour  frowns  and  looks  four  upon 
him:  When  a  Perfon  of  an  inferior  Character  is  tempted  to 
join  with  the  Mighty  in  fome  unjufl  and  difnonourable  Prac- 
tices,and  while  hisSuperiors  invite  him  to  it,his  Confcience 
forbids  his  Compliance.  'Tis  a  noble  ASt  of  Chriflian  Cou- 
rage, in  fuch  Inftances  as  thefe,  to  follow  Truth,  Equity,  and 
Confcience,  wheref  ever  they  lead^  in  Oppofition  to  all  the 
Allurements,  the  Frowns,  and  the  Threa^nings  of  Perfons  in 
an  higher  Station.  Let  thofe  who  fall  under  fuch  a  Temp- 
tation 


I 


486  Holy  Fortitude,  or  Vol.  II.  . 

tacion  remember,  there  is  an  higher  than  the  highejl,  and  the 
great  God,  the  Lord  of  Heaven  and  Earth,  is  the  Patron  of 
Truth  and  Righteoufnefs,  the  Guardian  of  Innocence,  and 
the  dreadful  Avenger  of  Deceit  and  Lying. 

I  might  add  other  Inflances  of  a  kindred  Nature  in  com- 
mon Life,  wherein  Chrijiian  Fortitude  is  greatly  neceilary,  ef- 
pecially  in  this   corrupt  and    degenerate  Age  :    As  when  a 
Trader  mufl:  look  Poverty  in  the  Face,  and  meet  approach- 
ing Ruin  in  his  outward  Circumflances,  unlefs  he  make  fome 
Inroad  upon  his  Honefly,  and  pra6life  Falfliood  and  Deceit. 
But  if  the  Cafe  be  thus,  if  a  Chrijiian  fees  himfelf  finking  in 
the  World,  by  the  Frowns  of  Providence,  he  mud  dare  to 
fmk  rather  than  cheat  his  Neighbour,  and  fave  himfelf  by 
any  bafe  and  difiionefl  Methods.     A  Man  of  Religion  and 
Honour  mufl:  fland  firm  to  his  Word,  mufl:  follow  flri6l  E- 
quity  in  all  Things,  and  neither  enter  into  any  Methods  of 
Fraud, nor  of  Violence,to  retrieve  his  decayingCircumftances. 
O  how  many  httle  knavifli  Contrivances  do  Perfons  often 
pra6life  to  fecure  a  good  Bargain  to  themfelves,  and  fome- 
times  they  fupport  their  dying  Credit  in  the  World  at  the 
Expence  and  Lofs  of  their  innocent  Neighbour  !  They  bor- 
row what  they  know  they  are  not  able  to  pay  :  They  draw 
up  falfe  Accounts  of  their  own  Efl:ate  :  They  impofe  upon 
the  Credulous  with  Words  of  a  double  Meaning,  or  with 
downright  Lies :  They  almofl  forget  they  are  Chrijiians,  for 
Fear  lefl:  they  fiiould  be. undone,  and  pra(5life  the  Things  at 
which  an  Heathen  would  have  blufii'd  and  fl:arted,  becaufe 
they  have  not  Courage  enough  to  be  hcnefi  and  poor. 

VIII.  Chriftians  have  need  of  holy  Fortitude,  to  venture 
their  Lives  at  the  Demand  of  Providencey  and  expofe  themfiives 
to  Violence,  and  to  a  bloody  Death.  Sometimes  they  are  called 
to  this  glorious  Service  in  the  Caiije  of  God  and  his  Church  : 
So  were  many  of  the  Prophets,  the  Apoflles,  and  primitive 
Chriflians,  as^  well  as  the  Martyrs  of  later  Ages.  Some- 
times in  the  Caiife  of  our  Country y  divine  Providence  calls  us 
toexpofe  our  Blood,  and  to  afl^ift  or  guard  the  Nation  agajnfl 
Invafions  from  Abroad,  or  Tumults  at  Home,  and  to  quell 
the  Rage  of  a  brutal  Multitude.  In  a  jufl:  and  neceflTary  War 
for  our  Country,  or  in  Defence  of  our  natural  or  rqligioqs 
Rights,  we  may  fight  with  Chriflian  Courage,  when  we  have 
well  furvey'd  the  Juflice  of  our  Caufe,  and  find  it  approved 
of  God.     And  there  are  Seafons  when  we  may  b^- Called 

to  venture  our  Lives  for  our  Chriftian  Brethren,  ijohnm- 15- 

But, 


Scrm.  XXXII.         Remedies  againjl  Fear.  487 

But,  perhaps,  fomc  of  thcfe  Things  may  come  as  natural- 
ly alio  under  the  Head  of  pajjive  /''alow  and  Courage  :  And 
indeed  the  moft  aflive  Valour  of  the  greatefl  Heroes  is  builc 
upon  that  which  is  pajjtve.  'T'ls  on  this  Account  they  dare 
venture  to  expofe  their  Flelh  to  Wounds,  their  Names  to 
Reproach,  or  their  Bodies  to  Death,  becaufe  they  can  bear 
the  Wounds,  the  Reproaches,  or  Death  nfelf  with  a  noble 
Serenity  and  Fortitude  of  Soul.  All  the  a6tive  Boldnefs  in 
the  World  is  but  RaJImefs  and  Folly  where  fuch  a  Hardinefs 
and  Patience  are  utterly  wanting. 

Of  this  pajjhe  Valour  I  ihall  mention  but  two  particular 
Cafes  wherein  Chriflians  muft  exert  themfelves. 

I.  fVhen  we  arc  called  to  bear  S'lcknefe,  Pain,  Shame,  LoJJcSy 
Difappointments,  all  the  forroivful  Changes  of  Life,  or  Death  it- 
fc If  from  the  meer  Hand  of  God.  This  is  to  be  done  with  a 
Steadinefs  of  Spirit,  with  a  Firmnefs  of  Soul,  with  Chriftian 
Fortitude,  with  a  facred  and  ferene  Calm  upon  all  our  Pow- 
ers and  PatTions,  without  fretting  or  vexing,  or  inward  Dif- 
quietude.  It  is  a  Sign  of  a  weak  Mind  to  be  overfet  with 
every  Blaft  of  Wind.  If  thou  faint  ejt  in  the  Day  of  Adverfity^ 
thy  Strength  is  but  f  nail,  Prov.  xxiv.  10.  We  mull  not  indeed 
defpife  the  Chajlening  of  the  Ahmghty^  nor  mujt  ive  faint  ijohen 
we  are  rebuked  of  hiniy  Heb.  xii.  5. 

Let  the  Men  of  this  World  that  know  not  Chrift,  that  are 
not  acqwainted  with  the  Gofpel,  and  have  not  felt  the  Pow- 
ers of  the  V.'orld  to  come,  let  them  fret  and  grow  peevifliat 
every  Difappointment  that  falls  upon  them  in  their  earthly 
Comforts,  or  when  their  Flefli  is  vifited  with  fore  Pains  : 
But  it  does  not  become  a  Chrijlian  to  be  four  and  fretful  un- 
der the  afflifting  Hand  of  God,  for  'tis  the  Hand  of  his  hea- 
venly Father.  To  be  overwhelmed  and  almoft  diftradled 
with  the  Crofles  we  meet  with  in  the  World,  is  not  becom- 
ing the  Chara6>er  of  a  Child  of  God,  one  that  is  high-born, 
that  has  his  Birth  from  FIcaven,  and  his  Family  there  ;  it 
is  a  Shame  for  him  to  grow  wild  with  Impatience,  or  to  run 
into  defperate  Courfes  for  Relief.  This  is  not  Courage,  but 
meer  Cowardije  of  Soul,  to  put  an  End  to  our  own  Life  in  or- 
der to  efcape  from  our  Sorrows.  The  wifefl  among  the 
Heathens  reproved  it  as  a  Meannefs  of  Spirit  ;  and  furely  ic 
is^  much  more  unbecoming  the  Religion  of  Chrift,  and  that 
divine  Fortitude  that  every  Chriftian  Ihould  be  endued  with. 
We  are  not  to  be  aifrighted  though  the  Mountains  fhould  be 
turned  upfide  down,  and  cajt  into  the  midji  of  the  Sea  :   The 

Lord 


488  Holy  Fortitude,  or  Vol.  II. 

Lord  of  Hojis  is  our  Shield  and  Defence^  he  is  a  Rock  above  all 
the  Waves,  and  if  our  Feet  are  fixed  upon  this  Rock,  what 
need  have  we  for  Terror  ?  The  Name  of  the  God  of  Jacob, 
in  the  xlvith  Pfalm,  is  a  Match  for  all  our  Foes,  and  a  fo- 
vereign  Remedy  for  all  our  Fears. 

Chrijlian  Courage  appears  alfo  upon  2iBed  of  Skknefs^  when 
at  the  Call  of  God,  we  look  Death  in  the  Face  with  a  chearful 
Soul.  When  all  our  Friends  ftand  around  us,  and  every 
one,  by  the  lamentable  Air  that  fits  in  their  Faces,  gives  us 
notice  of  our  approaching  DilTolarion,  then  to  look  upon 
Death  with  a  ferene  Countenance,  and  not  be  affrighted,  but 
venture  boldly  into  the  invifible  World  ;  this  is  a  glorious 
Fortitude  derived  from  the  Grace  of  Faith. 

II.  Another  Inflance  of  pajfive  Valour  is,  when  we  hear 
Perfecutions  of  all  Sorts  from  the  Hands  of  Men  with  a  holy  Con- 
rage,  for  the  Sake  of  God.  When  we  can  be  plundered  of  our 
Poffellions  in  this  World,  and  flript  of  all  our  Comforts,  and 
yet  be  eafy.  Te  took  joyfully  the  Spoiling  of  your  GoodSy  fays 
the  Apoftie  to  the  Hebrews ^  chap.  x.  ver.  32,  34.  and  ye 
endured  a  great  fight  of  Afflihions  with  Chearfulnefs,  knowing 
that  in  Heaijen  ye  ha\je  a  better  and  more  enduring  Subjiance. 
In  Heh,  xi.  ver.  36.  when  the  Apoftle  fpeaks  of  the  ancient 
JewifD  Saints,  they  had  Trial  of  cruel  Mockings  and  ScourgingSj 
of  Bonds  and  Imprifonments,  they  were  Jloned,  they  were  fawn 
afunderyWere  tempted^  ws^e  Jlain  with  the  Sword '^  they  wandred 
about  in  Sheep  Skins  and  Goat  Skins,  being  defiitute,  affiidledy  tor- 
mented; but  they  were  Men  above  this  World,  of  whom  the 
World  was  not  worthy :  They  had  a  Spirit  of  divine  Courage 
that  made  them  too  great  for  this  World,  although  they  were 
almofl  banifh'd  out  of  it,  and  wandered  among  the  Beafls  of 
the  Earth.  Let  not  Chriftians  then  be  guilty  of  bafe  and  mean 
Compliances,  to  preferve  their  Subftance  in  the  World,  nor 
to  cover  their  Names  from  Slanders  and  Infamy,  nor  tofecure 
their  Liberties  or  their  Lives  whenC/;rf/?  calls  us  to  part  with 
them.  If  there  he  any  Virtue y  if  there  be  any  Praife,  think  on 
thefe  Things.  If  there  be  any  Call  to  the  Practice  of  fuch 
Courage,  for  the  Sake  of  C/(;ny?,  remember  thefe  Exhortations 
and  be  not  afraid. 

Thus  I  have  given  you  a  Variety  of  Inftances  both  of  ac- 
me and  pajftve  P^alour,  as  they  are  to  be  exercifed  in  the  Chrif- 
tian  Life :  I  fear  they  are  too  many  for  the  bell  and  boldefl 
of  us  to  pra6life,  even  under  all  our  Advantages.  But  in  order 
to  render  them  a  Uule  more  eafy  to  Chriftians,  Che  following 

Motives 


Serm.  XXXI.  Remedies  agnivfi  Fear.  489 

Mothes  and  D'lreilions  may  give  fome  Afliflancc  under  the 
Influence  of  che  BlclTcd  Spirit.  And  tliL-fc  ihali  be  chc  Sub- 
ject of  ihc  next  Difcourrc. 

The  Recollection. 
And  now,  O  my  Soul,  'cis  Time  to  turn  thy  Thoughts  in- 
ward, and  enquire,  How  much  of  this  Difcourfe  is  fuited  to 
thy  own  Cafe  ?  Thou  acknowledged  there  is  a  God,  but  arc 
thou  not  fomctimes  afliamed  to  call  upon  him  in  the  Morn- 
ing  for  his  Prefence  all  the  Day,  left  thy  Companions  ihould 
know  thou  haft  been  upon  thy  Knees?  Haft  thou  Courage 
to  ask  a  Bleirmg  on  thy  Food  in  the  Place  where  others 
deride  the  Pradtife  ? 

Thou  haft  learnt  and  thou  haft  believed  the  Religion  of 
C/?r//?,but  haft  thou  ever  yet  had  Courage  enough  to  make  a 
folemn  and  publickProfefTionof  it?  Haft  thou  ever  yet  pub- 
lickly  given  thy  Name  up  to  Chrijl  as  one  of  his  Subjects, 
and  join'd  thy  felf  to  his  vifible  Kingdom  amongft  Men  ? 
Or  art  thou  only  a  Believer  in  fecrec,  afliam'd  to  made  Pro- 
feffion  of  thy  Faith,  by  joining  thy  felf  to  fome  Chriftiaa 
AlTembly  ?  If  this  be  thy  State,  thou  haft  now  a  loud  Call  to 
add  Fortitude  to  thy  Faith,  and  aflume  Chriftian  Courage  to 
profefs  the  facred  Name  in  which  thou  haft  believed. 

Or  art  thou  a  Profeftbr  of  this  holy  Religion  ?  Thou  haft 
lifted  thy  felf  under  the  Banner  of  Chrifiy  in  thefe  Days  of 
Liberty  and  Peace,  and  while  thou  dwelleft  among  thofe  who 
encourage  thy  Faith  and  ProfefTion.  But  enquire  into  thy 
felf,  Haft  thou  fuch  a  Love  to  the  Gofpel,  as  to  glory  in  it 
even  amongft  Infidels,  who  make  it  the  Obje6l  of  their  Mock- 
ery and  Reproach  ?  Has  this  divine  Religion  fo  deep  a  Root 
in  thy  Heart,  as  to  bear  and  refift  the  Storms  of  the  World, 
and  to  ftand  firm  and  flourifti  ftill  ?  Haft  thou  Courage  to 
declare  thy  felf  a  Difciple  of  the  Crofs,  and  a  Profeftbr  of 
a  crucify'd  Saviour,  when  thou  flialt  happen  to  be  in  the 
Company  of  thofe  who  blafpheme  him. 

Haft  thou  obtain'd  holy  Boldnefs  enough  to  praclife  Virtue 
when  it  is  out  of  Fafliion,  and  canft  thou  refufe  to  comply 
with  the  warmeft  Temptations  to  a  faftiionable  Sin  ?  Haft 
thou  got  fuch  aVidlory  over  thy  felf  as  to  dare  tobefingular, 
if  thy  Company  would  lead  thee  into  any  modifti  Vice?  This 
is  an  hardLeflbn  to  young  and  tender  Minds,  but  it  muft  be 
learnt,  O  my  Soul,  if  thou  wilt  be  a  Chriftian  indeed. 

Haft  thou  Courage  to  vindicate  the  Innocent,  when  he  is 
aflaulted  with  Slanders,  and  to  frown  upon  thofe  who  delight 

I  i  in 


490 


Holy  Fortitude,  or 


Vol.  II. 


in  Scandal  ?  Or  art  thou  fo  meanly  Spirited,  as  to  join  in  a 
common  Jefl,  that  is  thrown  upon  the  Abfent,  and  to  mix 
with  the  odious  Tribe  of  Backbiters  ?  Remember  this  is  a 
ihameful  Bafenefs  of  Spirit;  but  a  Chrillian  mud  be  a  Man 
of  Honour. 

Canfl  thou  fee  thy  Friends,  thy  Companions,  indulge  a  fin- 
ful  Courfe,  and  haft  not  thou  one  kind  Admonition  for  them? 
Haft  thou  not  Virtue  and  Courage  enough  to  warn  thy  Bro- 
ther, and  to  turn  his  Foot  from  the  Paths  of  Iniquity,  that 
leads  to  Ruin  and  Death  ?  But  remember  alfo,  that  Gentle- 
Hefs  and  Love  muft  attend  thy  Rebukes,  if  thou  ever  defireft 
they  fhould  attain  Succefs.  A  Reprover  fhould  have  a  bold, 
but  a  tender  Spirit.  <« 

What  Zeal  haft  thou,  O  my  Soul,  for  Reformation  ?  Or 
canft  thou  bear  with  Immoralities  and  Corruptions  of  every 
Kind?  And  rather  than  venture  to  difpleafe  Man,  wilt  thou 
lee  thy  Neighbours  go  on  for  ever  to  difpleafe  God  ? 

What  wouldft  thou  do,  if  thou  wert  called  to  face  the  great, 
ahti  to  profefs  Religion  before  the  mighty  Men  of  theEarth  ? 
h  thy  Faith  grown  bold  enough  to  (h^Qw  itfelf  in  a  Court,  in 
a  Palace,  and  to  venture  all  thy  earthly  Interefts  for  the  De- 
fence of  it  ? 

Thus  far  concerning  thy  J^ive  Fortitude,  But  how  ftands 
the  Cafe  with  Regard  to paffive  Valour yd^nd  enduring  of  Suf- 
ferings ?  Is  thy  Heart  firm  under  Iharp  Trials  of  Providence  ? 
Canft  thou  refign  thy  Health  and  thy  Eafe  into  the  Hand  of 
God  without  fretting  and  repining  ?  Or  doth  thy  Courage 
faint,  and  thy  Impatience  iliamefully  difcover  itfelf  under  the 
common  Pains  and  Difeafes  of  Nature  ?  I  grant,  there  is 
much  of  Weaknefs  derived  even  to  a  manly  Spirit,  from  the 
Diftempers  of  the  Flefli :  When  the  Nerves  are  unbraced, 
a'nd  the  Tabernacle  of  the  Body  tottering,  the  Soul  partakes 
of  the  Infirmities  of  this  poor  fteflily  Engine.  O  frail  un- 
happy State  of  human  Nature,  and  Souls  that  dwell  in  Gay! 
But  is  it  thy  conftant  Labour  and  Prayer,  that  Patience  may 
have  its  perfe6l  Work,  that  thy  Spirit  may  be  ever  fedate 
under  all  the  Pains  and  Difquietudes  of  this  mortal  Flefti, 
and  thy  Temper  keptferene  under  all  the  Frowns  and  Clouds 
of  Heaven  ? 

Art  thou  ready  to  face  theKing  of  Terrors,  and  todefcend 
into  that  dark  Valley  ?  Thou  muft  meet  this  Adverfary  ftiort- 
ly,  O  my  Soul :  Labour  therefore  daily  to  get  Courage  and 
Viftory  over  Death,  by  Faith  in  a  dying  and  a  rifing  Saviour. 

Happy 


Scrm.  XXXII.  Remedies  agaiufl  ^^'ear.  491 

Happy  is  that  Faitl)  that  has  no  -c^nul  Fear  attCDdii)^!;  k, 
but  is  got  above  the  Frowns  aiod  SniiJes  of  this  Wodii.  My 
Soul  longs  after  it,  aiid  readies  at  it,  as  fomcthing  within  the 
Power  ot  her  prefect  Attainment  through  the  Grace  of  Chriil. 
I  long  to  be  armed  with  this  facred  Courage,  and  to  have  my 
Heart  fortify'd  all  round  with  thefe  divine  Munitions.  I 
would  fiiin  be  calm  and  fercne  in  the  midft  of  Buffetings  and 
Reproaches,  and  purfue  my  Courfe  fteadily  toward  Heaven, 
under  the  Banner  of  Faith,  through  all  the  Arrows  of  Slander 
and  Malice.  Lord  Jefus^  I  waic  for  thy  divine  Influences,  to 
beflow  this  Grace,  and  thy  divine  Teachings,  to  put  me  in  the 
Way  to  obtain  it. 

SERMON     XXXII. 

Holy  Fortitude,  or.  Remedies  againft  Fear. 


I   CoR.  xvi.   13. 
*■■  ''Siand  faft  in  the  Faith^  quit  you  like  Men^  be  ffrong. 

HAVING  defcribed  this  holy  Temper  and  Spirit,  this  For- 
titude both  of  the  a^ive  and  paj/ive  Kind,  and  having 
fet  before  you  various  Occafions  for  its  Exercife  in  the 
Chriftian  Life,  I  proceed  now  to  the  third  Thing  which  I  pro- 
pofed,  and  that  is,  to  excite  you  by  fome  engaging  Motives^  to 
feek  after  this  Temper,  which  is  fo  neceflary  for  a  Chriftian. 

I  ihall  not  enforce  this  from  the  Light  of  Nature,  and  from 
the  meer  Laws  of  Reafon,  vvhich  have  been  joined  with  am- 
bitious and  felfilli  Principles  in  fome  of  the  Fagan  Heroes,  and 
tave  influenced  many  a  Man,  in  the  Days  of  Heatbenifm,  to 
ioHK  great  Exploits  of  Fortitude  and  Fame.  There  is  nothing 
in  all  the  Didlates  of  Reafon,  nothing  in  all  the  Principles  of 
Natural  Religion,  that  makes  the  Mind  brave  and  noble,  but 
it  receives  high  Advancements  and  glorious  Efficacy  from 
Chriftianity. 

I  would  call  you,  Firft,  to  caft  your  Eyes  on  the  noble  Pat- 
terns of  Courage  that  you  find  in  the  New  Teftament,    I  do 

I  i  2  not 


492  Holy  Fortitude,  or  Vol.  II. 

not  invite  you  to  meditate  the  Examples  of  Heathen  Warriors^ 
but  confider  the  Example  o^ChrifiianHeroes^  your  Predeceflbrs, 
who  \\2ivt  flood  faft  in  the  Faith^  who  have  quitted  themf elves 
like  Men^  in  numerous  and  fhining  Inftances  of  a^ive  and 
pnjfive  Courage.  Look  at  the  bleffed  Apoftles,  Peter  and  John^ 
when  they  rejoiced  to  ftiffer  Shame  for  the  Sake  of  Chrifl  their 
Lord,  and  boldly  told  the  Council  of  Priefls,  that  they  mufl 
preach  the  Name  of  Jefus^  in  Oppofition  to  their  Menaces  : 
They  mufl  obey  God  rather  than  Men.  Look  at  St.  Paul  the 
moft  eminent  Chriftian  Hero  ;  Behold  him  in  the  Midft 
of  the  Roman  Soldiers,  and  a  violent  Multitude  of  un- 
believing Jews.  Hear  how  he  acknowledges  his  exalted  Sa- 
viour before  Captains  and  Centurions,  before  King  Agrippa^  be- 
fore Felix  and  Feflus.,  who  were  two  fuccefTive  Governours  of 
Judea  :  and  with  the  fame  Fortitude  of  Soul  he  appear'd  be- 
fore C^far,  at  Rotne.  I  am  not  ajhamed.,  fays  he,  of  the  Gofpel 
of  Chrifl.,  for  he  whom  I  have  trufted  in  is  almighty  to  fupport 
me.  Read  that  moft  generous  and  pathetick  Speech  of  his, 
A^sxxi.  13.  when  the  Spirit  of  Prophecy  had  foretold  that 
Paul  fhouid  be  bound  at  Jerufalem,  and  delivered  Captive  into 
'the  Hands  of  the  Gentiles ;  his  Friends  and  Strangers  befought 
him  not  to  go  up  to  that  City.  Then  P^«/  anfwered,  What 
mean  ye  to  weep.,  and  to  break  mine  Heart  ?  For  I  am  ready.,  not 
to  be  bound  only.,  but  alfo  to  die  at  Jerufalem  for  the  Name  of  the 
Lord  Jefus.  I  know  (fays  he)  and  the  Holy  Ghofl  is  Witnefs.^ 
that  Bonds  and  Jffii^licns  wait  for  me.,  but  none  of  thefe  Things 
move  jne.,  neither  count  I  my  Life  dear  to  my  felf^  that  I  may  finifh 
my  Courfewith  Joy.,  and  the  Mini^ry  which  I  have  received  of  the 
Lord  Jefus.,  to  teflify  the  Gofpel  of  the  Grace  of  God.,  Acts  xx.  24. 
Now  when  a  fpecial  Occafion  calls  us  to  the  Exercife  of  this 
Virtue,  and  to  confefs  Chrifl  before  the  World,  for  us  to  be 
mealy-mouth'd,  and  baffled,  and  frighted  at  the  Countenances 
of  Men,  this  is  to  forfake  the  Example  of  the  blefled  Apoftles, 
and  (fbey  Men  rather  than  God.  The  Prophets  and  the  Apoftles, 
the  ancient  Saints  and  the  primitive  Martyrs  have  given  us  no- 
ble Patterns  of  this  Virtue  •,  and  why  fliould  our  Spirits  fail  us, 
or  our  Lips  trem.ble,  if  we  are  called  to  the  fame  glorious  Con- 
fefTion  ?  Is  not  our  Religion  divine  ?  Is  not  the  Gofpel  ftill 
worthy  of  the  fame  Honour  >.  Is  not  our  God  the  fame  Al- 
mighty ?  Is  not  our  Redeemer  the  fame  Jefus  ?  And  does  not  a 
dying,  a  rifing,and  a  reigning  Saviour  deferve  the  fame  Homage 
of  our  Tongues,  and  demand  the  fame  Glory  at  our  Hands  ? 

Yes 


Scrni.  XXXll.  Remedii^s  agtiinji  Fr-AR.  493 

^'I'S  llircly,  lie  clcnunds  it  of  us,  aiul  he  iliTcrvcs  it  iiuii^itcly  : 
Aiul  not  only  his  Apolllcs,  but  his  own  I*,xani[)le  teachts  us 
to  praclifc  this  Fortitude,  both  of  tlic  ac/ivc  and  the  pajfivc 
Kind. 

In  the  Second  Place  then,  beheld  this  VerfcEi  Vatlern  cfFcrti- 
Nide,  Jefus  the  Son  of  God  :  When  he  came  into  the  World  in 
the  midll  of  Poverty,  and  made  but  a  mean  Figure,as  the  Son  of 
a  Carpenter,  he  was  called  to  oppofc  the  whole  Nation  of  the 
Jezvs,  and  the  Priefts  and  Vnnces  o^  Jerufalem  ;  he  was  Tent 
to  reform  the  vicious  Cuftoms  of  a  wicked  and  degenerate  Age. 
How  did  he  ftand  and  face  Danger  without  Fear  !  When  he 
went  into  the  Temple,  with  what  afacredZeal  did  he  fcourge 
(he  Buyers  and  Sellers  out  of  his  Father's  Houfe  of  Prayer  ! 
Ye  know  what  a  noble  Tcftimony  he  bare  to  the  IVuth,  when 
he  was  called  before  the  great  Men,  the  Rulers  of  the  Church 
and  State.  You  know  again,  what  Inflances  of  pnffive  Cou- 
rage our  Lord  Jefus  manifcfl:ed,when  he  was  hatefully  reproach- 
ed, and  fuffered  fhameful  Indignities  from  a  rude  Multitude  : 
When  he  was  perfecuted,  when  he  was  buffeted,  when  he 
wreftled  with  many  and  mighty  Sorrows,  when  his  Friends  left 
him  alone  in  the  Hands  of  his  cruel  Enemies. 

It  muft  be  confeffed,  his  Spirit  trembled  within  him,  and 
lie  was  fore  amazed^  when  //  pleafed  his  Father  to  bruife  him, 
and  put  him  to  Griefs  and  to  make  his  Soul  an  Offering  for  Sin. 
Thefe  were  unknown  and  inexpreffible  Burdens,  that  made  him 
groan  indeed,  and  offer  fir ong  Cries  and  Tears  to  Heaven,  that 
that  Cup  of  Terror  might  pajs  from  him.  If  ever  his  Courage 
feem'd  to  fail  hrm,  'twas  in  that  Agony  in  'the  Garden,  w'hen 
he  endured  more  than  any  meer  Man  could  bear.  A  formid- 
able, and  a  difmal  Hour,  when  the  Father  hid  his  Face  from 
him,  and  the  Powers  of  Darknefs  fell  upon  him  with  angelick 
Might  and  Fury  !  But  thefe  are  Sorrowsof  Atonement,  which 
the  Saints  are  never  called  to  fuffer.  And  yet  byfecret  divine 
Supports,  Jefus  endured  all  thefe  Agonies,  and  upon  th^^rofs 
he  triumphed  not  only  over  the  Malice  of  Men";  but  over  Prht- 
cipalities  and  Powers  of  Hell^  and  made  an  openfljew  of  the?}?,  per- 
haps, before  Armies  of  the  invifible  World,  and  Millions  of 
applauding  Angels,  Col.  ii.  15. 

Read  the  facred  Advice,  Heb.  xii.  i,  2.  Not  only  look  ye, 
Hiys  the  Apoftle,  to  the  great  Cloud  of  JVitneffes  that  are  gone 
before,  but  above  all  look  to  Jefus,  the  Author  and  Finijher  of 
your  Faiths  who ^  for  the  Joy  that  was  fet  before  him.,  endure^Jhe 

I  i  3  Crofs^. 


494  Holy  Fortitude,  or  Vol.  II. 

Crofs^  and  defpifed  the  Shame ^  and  is  fet  down  at  the  Right  Hand 
of  the  throne  of  God.  Conftder  him  that  endured  fuch  Contra- 
diBion  of  Sinners  againff  himfelf  that  oppofed  a  Multitude,  a 
Legion,  a  World  of  Sinners,  left  ye  be  weary  ^  and  faint  in  your 
Minds^  nor  let  your  Spirits  fink,  while  you  behold  his  divine 
Fortitude  :  Let  fuch  an  illuftrious  Scene  animate  your  Souls, 
and  infpire  the  fainting  Believer  with  new  Courage. 

Conftder,  Thirdly^  what  you  are  •,  U  you  are  Chrijiians,  ye 
are  Soldiers  of  Chrift^  ye  have  already  enter'd  the  Lifts  with  all 
the  Powers  of  Hell,  and  are  j^  afraid  of  Man  that  is  a  Worm^ 
and  the  Son  of  Man  that  is  a  Worm  ?  Ye  have  ranged  your- 
felves  under  the  Banner  of  the  Redeemer,  and  the  Redeemer's 
Army  muft  fight  againft  all  the  Armies  of  Darknefs  and  their 
;^ "Allies.  Ye  have  fet  up  to  oppofe  Sin  and  Satan.,  two  power- 
ful Enemies  -,  and  are  ye  afraid  to  be  brow- beaten  by  a  Fel- 
low-Worm, one  who  is  weak  and  mortal  like  your  felves  ? 

Confider,  Fourthly.,  If  ye  are  Chriftians,  what  Promifes  of 
the  divine  Prefence  and  Help  you  have  in  the  Bible,  and  when 
the  mighty  God  has  given  fuch  divine  Encouragement,  he 
chides  his  People  into  Courage  \  /,  even  I  am  he  that  comfort- 
eth  thee  •,  Who  art  thou  that  thou  (houldeft  he  afraid  of  a  Man 
that  fh  all  die.,  and  of  the  Son  of  Man  which  fhall  he  made  as  Grafs  ^ 
and  forget  t  eft  the  Lord  thy  Maker.,  that  hath  ftr  etched  forth  the 
Heavens^  and  laid  the  Foundations  of  the  Earthy  and  hafi  feared 
continually  every  Day  hecaufe  of  the  Fury  of  the  Oppreffor.,  as  if 
he  %vere  ready  to  deftroy  ?  And  where  is  the  Fury  of  the  Oppreffor  ? 
Ifa.  li. 12,13.  -^  generous  and  divineCordial  to  keep  the  Soul 
from  faindng  !  The  Prefence  of  God  is  an  effedlual  Support. 
St.  Paul  found  it  fo  ;  for  when  all  Men  forfook  him.,  the  Lord 
flood  by  and frengthened  him.,  i  Tim.  iv.  16,  17.  Alas!  we 
are  poor  feeble  trembling  Soldiers,  our  Hands  hang  down,  and 
cur  Faces  gather  Palenefs  :  But  we  dare  to  confront  the  Ter- 
rors of  this  World,  if  we  tafte  and  feel  fuch  divine  Encourage- 
ments. We  know  that  a  weak  Chriftian  can  do  Wonders  with 
an  Almighty  Saviour,  and  an  AU-fufficient  Promife.  When 
St.  Paul  had  this  Word  given  him.  My  Grace  is  fufficient  for 
ihee.,  he  could  glory  even  in  his  Infirmities.,  that  the  Power  of 
Chrift  might  reft  upon  him.,  2  Cor.  xii.  The  little  feeble  Man 
of  a  contemptible  Prefence.,  could  do  all  things  through  Chriif 
flrengthening  him.,  Phil.  iv.  13.  And  every  Believer  has  the 
fame  almighty  Helper,  the  fame  Gofpel,  and  the  fame  Promifes. 

In  the  laft  Place,  Confider  the  large  and  never  fading  Crown 


Serm.  XXXII.  Remedies   cgainn  Fear.  495 

ef  G!ory\  that  awaits  the  OMiqucror  at  tlicl\nd  of  the  Chriftiaii 
Contlic^h  Be  thou  faithful  unto  Death  and  I  will  ^ive  Phce  a 
Crounof  Life,  Rev.  ii.  10.  Confider  the  Honour  and  Triumph, 
thofc  Riches  of  Glory,  and  that  everlafting  Inlicritance,  tliat 
Ihall  be  your  Reward  in  the  future  World,  thro'  i\\Q,  Grace  of 
our  Lord  Jcfui  Chrift  :  He  that  over  cometh  fjjall  ft  down  with 
me  on  my  'Throne^  &c.  Rev.  iii.  2  i .  He  that  overcometh  fljall  in- 
herit all  things,  Rev.  xxi.  7.  Put  all  thefe  together  in  the  Ba- 
lances, with  a  few  Crofics  and  Difappointments,  a  little  Trou- 
ble and  Uneafinefs-,  nay,  though  you  fhouldadd  Torture  and 
Death  in  the  fame  Scale,  you  may  cafily  judge  which  will  out- 
weigh. Gaze  at  your  Crown  of  Life, and  your  immortal  Hope?, 
till  you  feel  your  Souls  divinely  animated  to  the  Combat  : 
l^arn  from  the  Apoftle,  and  alllimc  that  glorious  Language, 
Our  light  Jffii5lions  which  are  but  for  a  Moment^  are  fcarce  to 
be  mentioned  or  named  with  the  far  more  exceeding  and  eternal 
freight  of  Glory  that  jhallhe  revealed,  Rom.  viii.  18.  Therefore 
we  Beth  labour  andfuffer  Reproach^  therefore  we  bear  all  prefent 
Sorrows  with  holy  Courage,  hecaufe  we  look  not  at  the  things 
that  arefeen^  little  things,  that  are  temporal  •,  but  look  at  the  great 
unfeen  things  that  are  eternal,  2  Cor.  iv.  ult. 

The  Fourth  and  Lafi  general  Head  of  Difcourfe  fhall  now 
furnidi  us  yfiwX^  fome  facred  Remedies  againfi  this  flavifh  Fear, 

The  PafTion  of  Fear,  in  general,  is  wifely  wrought  by  the 
great  God  into  human  Nature  :  'Tis  a  Diflurbance  both  of  our 
animal  CompofJion,  and  of  the  Mind  upon  the  apprehenftcn  of  fome 
approaching  Evil,  or  upon  the  apparent  Danger  of  it.  This  is 
an  excellent  Provificn,  which  the  God  of  Nature  has  made, 
to  guard  us  from  many  Mifchiefs.  'Tis  innocent  and  ufeful 
when  it  is  fixed  on  a  proper  Objecl:,  and  exercifed  in  a  proper 
Degree.  It  becomes  a  Part  of  our  Religion  when  God  is  the 
Obje6l  of  our  Fear,  whereby  we  maintain  fuch  a  holy  Awe  of 
his  Majefty,  as  awakens  a  conftant  Defire  to  plcafe  him,  join*d 
with  a  Temper  of  holy  Love. 

But  when  we  fuffer  Creatures  to  raife  and  influence  our  Fears 
upon  every  Occafion,  fo  as  to  ruffle  anddifquiet  our  Spirits,  to 
throw  the  Soul  from  off  its  Reft,  and  to  turn  us  afide  from 
the  fteady  Courfe  of  Duty,  when  it  becomes  a  finful  and  for- 
bidden PalTion,  and  we  fhould  make  it  our  Bufinefs  to  watch 
again  ft  it,  and  fupprcfs  it. 

There  are  fome  Perfons  fo  feeble  in  their  native  Conftitutions, 
or  their  Spirits  are  fo  weakned  by  the  Diftempers  of  the  Flefh, 

I  i  4  that 


49^  Holy  Fortitude,  or  Vol.  11. 

that  Fear  is  aconftant  Tyrant  over  them ;  Their  Cafe  is  to  be 
pitied  indeed,  but  they  ought  to  ftir  up  themfelves  as  far  as 
poflible  to  fliake  off  this  Bondage,  left  it  withhold  them  from 
the  Pra(5>ice  of  neceflliry  Duties,  and  rob  them  of  all  the  Com- 
forts of  Rehgion. 

This/crj///:?  Fear  is  a  Difeale  of  the  Mind,  as  well  as  a  Weak- 
nefs  of  Nature  •,  and  befides,  our  fummoning  together  all  the 
Powers  and  Precepts  of  Reafon^  \st  fhould  alfo  apply  the  Re- 
medies of  Religion^  in  order  to  remove  it  :  If  the  divine  Spirit 
concur  with  his  BleHing,  the  following  Methods  may  be  made 
happily  fuccefsful. 

I.  See  to  it  that  ye  are  Chrijiians  indeed^  that  you  have  the 
Power  of  Religion  wrought  in  your  Hearts,  otherwife  you  will 
never  be  able  boldly  to  maintain  the  Form  and  the  Profeflion 
of  it  in  an  Hour  of  Danger.  Fear  \\\\\  prevail  over  every 
thing  but  true  Faith  :  And  if  your  Religion  be  not  inward  and 
lincere,  and  built  on  foiid  Foundations,  it  will  tremble  and  tot- 
ter, and  be  in  great  Danger  of  being  utterly  loft.  One  hard 
Name,  one  biting  Reproach,  one  witty  Scoft"  or  ugly  Slander, 
will  dafn  the  Hypocrite  out  of  Countenance,  and  he  dares  not 
ftand  up  for  his  God  and  Saviour. 

And  remember  alfo  that  your  Faith  muft  be  always  kept 
awake  and  lively.  See  to  it  that  your  Hope  be  not  only  well 
eftabliflied,  but  you  muft  preferve  your  Evidences  for  Heaven 
ever  clear,  that  ye  may  look  upon  your  felves  as  the  Care  and 
Charge  of  Christy  and  under  the  fpecial  Eye  and  Protedlion  of 
God  your  Sa^iJioiir.  This  was  the  divine  Foundation  on  which 
the  great  Apoftle  raifed  his  Courage  in  the  Gofpel  to  fo  high  a 
Degree.  I  am  neither  afraid  to  fuffer  thefe  Things^  (faith  he)  that 
is,  Bonds  and  Imprifonments  •,  nor  am  I  afhamed  of  this  Gofpel, 
for  I  know  whoyn  I  have  believed^  I  know  him  as  my  Saviour,  and 
I  am  perfivadedthat  he  is  able  to  keep  that  which  I  have  committed 
to  him  againfi  the  Day  of\\\s,  Appearance,  2  Tim.  i.  12. 

If  you  would  raife  your  Spirits  to  a  fublime  Pitch  of  holy 
Fortitude,  brighten  your  Faith  and  Hope  daily,  by  a  frequent 
Examination  of  the  Frame  of  your  Hearts,  by  watchful  walk- 
ing before  God^  by  commitdng  your  Souls  afrefh  into  the  Hands 
ofjefus  and  his  Spirit^  for  pardoning  and  renewing  Grace,  that 
you  may  believe  on  juft  and  folid  Grounds,  that  you  are  the 
Children  of  God,  and  that  Jefus  is  your  Salvation.  A  lively 
Faith  gives  divine  Courage.  Faith  is  a  noble  Shield  to  ward  off 
Fear,  and  our  Helmet  is  the  Hope  of  Salvation. 

Take 


I 


Serm.  XXXII.         Remedies  agahifl  Fear.  497 

Take  Heed  of  defilino;  your  Souls  with  Senfuallty  •,  Take 
Iieed  of  any  falle  Blades  on  your  Spirit,  and  wrong  Defigns  in 
your  Anions,  lell  you  bring  frelh  Guilt  upon  your  Confcicnces. 
Guilt  will  create  /v^r,  and  till  the  Soul  with  a  perplexing  Tu- 
mult of  Thoughts.  But  when  the  Terrors  of  this  World  af- 
fault  you  on  every  Side,  Reproaches  and  Threatnings,  the 
Frowns  of  your  Friends,  and  the  Rage  of  your  Enemies,  you 
may  be  all  ferene  and  peaceful  within,  while  you  maintain  a  fa- 
cred  Confcioulhefs  of  Soul,  that  you  have  been  feeking  the 
Light  of  Truth,  and  purfuing  the  Fath  of  Duty.  When  I 
can  lay,  God  is  my  JVitnejs^  that  I  am  fincercly  labouring  in  his 
Service  ;  when  1  can  look  up  to  Heaven,  though  my  Friends 
from  me,  and  lay.  My  Record  is  on  High  •,  I  may  imitate  the 
F\aith  and  Courage  of  Job  in  his  bell  Hours,  and  leave  all  my 
Interefls  in  the  Hand  of  my  God.  Let  our  Faith  be  adive 
then,  and  our  Confcience  clear,  that  we  may  read  our  Title  to 
all  the  Promifes,  and  apply  them  to  our  own  Cafe  with  Courage 
and  AfTuratice.  'The  God  of  Hope  will  fill  us  with  all  Joy  and 
Peace  in  believing,  Rom.  vi.  13. 

The  Covenant  of  Grace  is  a  blefled  Treafury  :  There  is 
Armour  of  Defence  to  be  found  againit  every  Afiault  and  Dan- 
ger. If  the  Promifes  of  the  Covenant  be  ours,  we  Hiall  be 
lecur'd  of  a  happy  final  Iffue  of  all  our  Sufferings  :  All  things 
fljall  work  together  for  our  GW,  Rom.  viii.  2^.  If  God  be  for 
us,  who  fljall  be  againfl  us  ?  If  we  behold  God  engaged  on  our 
Side,  we  may  defy  a  Legion  of  Adverfaries  in  the  Name  of 
the  Lord  our  God.  Thou  art  my  Glory  (fays  the  Pfalmiji)  and 
my  Shield,  and  the  Lifter  up  of  my  Head.  The  little  Word 
{My')  fliews  his  own  Intereft  in  his  God,  and  then  he  can  grov/ 
brave  in  the  very  Centre  of  a  thoufand  Deaths  and  Dangers. 
/  will  not  be  afraid  of  ten  Thoufands  of  People  that  have  fet 
ihemfelves  againfl  me  roundabout,  Pfal.  iii.  3,  6. 

II.  Get  a  large  and  general  Acquaintance  with  the  Promifes  of 
the  Gofpel,  |]  that  in  every  fpecial  Time  of  need  you  may  have  fome 
fui table  Word  of  Refuge  and  Support.  From  the  40th  to  the 
45th  Chapters  of  Ifaiah,  there  is  a  Variety  of  rich  Encourage- 
ments againil;  flavifh  Fear  :  And  there  is  another  Treafure  of 
them  from  the  50th  to  the  55th.  Many  a  Chridian  has  been 
able  to  live  upon  them,  in  the  mod  dangerous  and  didrefling 

II  A  little  Book  publilhed  lately  by  Mr.  Samuel  Clarke,  of  St.  Albans,  is  of 
excellent  Ufe  for  this  Purpofe.  The  Title  of  it  is,  J  Colktlion  of  the  Pr(^- 
ri'tfes  of  Scripture,  under  their  proper  Heads.   1720. 

Seafons. 


49^  Holy  Fortitude,  or  Vol.  11. 

Seafons.  They  are  divine  Springs  of  Courage,  and  they  over- 
flow with  ConfoJation.  The  AfTurances  of  holy  David  in  the 
Midft  of  his  Perils,  have  been  a  glorious  Support  to  the  fearful 
Soul.  Several  of  his  Pfalms  are  fiU'd  with  the  fame  heavenly 
Cordials.  You  can  hardly  find  three  of  them  together,  with- 
out fome  Triumphs  of  Faith  in  them.  In  the  Writings  of  the 
Evangelifts  and  in  the  Epiftles^  you  may  read  many  precious 
Promifes  fcattered  abroad,  to  allay  your  Fears.  In  the  fecond 
and  third  Chapters  of  the  Revelations^  they  ftand  thick  as  the 
Spangles  of  Heaven  ;  They  fparkle  like  Stars  in  the  Firma- 
ment at  Midnight,  and  they  ever  fhine  brighteft  in  the  darkeft 
Sky.  'Tis  with  unknown  Pleafure  that  the  Soul  of  a  Chriftian 
contemplates  and  furveys  thofe  heavenly  Lights  in  his  moft 
gloomy  and  difmal  Hours,  and  they  turn  the  Shadows  of  Death 
into  Morning. 

Though  it  is  of  excellent  Ufe,  to  have  the  Mind  and  Me- 
mory well  ftor'd  with  the  various  Promifes  of  the  Covenant, 
yet  in  fome  fpecial  Seafons  of  Trial,  'tis  of  eminent  Advantage 
to  keep  the  Mind  and  Thoughts  fixed  upon  fome  fingle  Pro- 
mife,  that  is  moft  fuited  to  the  prefent  Danger   or  Sufi^ering  ; 
an-d  to  the  prefent  Tafte  and  ReUfh  of  the  Soul.     In  fuch  a 
Seafon,  the  running  fpeedily  from  one  Promife  to  another,  and 
fkimming  over  them  with  a  flight  Survey,  will  not  be  fo  effec- 
tual a  Relief,  as  fixing  upon  fome  peculiar  and  proper  Word 
of  Grace,  and  living  upon  it  for  a  whole  Day  together.    Thus 
every  Morning  you  may  take  fome  new  Comforter  with  you, 
and  let  it  abide  upon  your  Heart  all  Day,  and  it  will  whifper 
to  your  Soul  with  divme  Sweetnefs,  in  the  dark  and  folitary 
Watches  of  the  Night.     When  fome  fpecial  Terror  poffeffe^, 
your  Thoughts,  and  the  heavy  Oppreffion  returns  often  upon 
your  Spirits  ;     or  when  any  frefli  Affault  comes  on  you  from 
without  or  within,  fly  to  the  Word  you  have  chofen   for  your 
Refuge  ;  repeat  it  often,  and  cleave  to  it  by  Meditadon.     The 
Name  of  the  Lord  is  aftrong  Tower ^  the  Righteous  runneth  to  it 
and  is  fafe  :     And  remember  God  has  magnified  his  own  Word 
above  all  the  r^ft  oihisName^  Prov.  xviii.  lo.  Pfal.  cxxxviii.  2. 
Try  this  Method,   it  has    been  fuccefsful  and  well  approved, 
and  I  doubt  not  but  that  you  will  be  able  to  atteft  the  Succefs 
of  it  thro'  the  Aids  of  divine  Grace. 

III.  Preferve  the  Spirit  of  Prayer  always  in  exercije^  and  the 
Spirit  of  Fortitude  will  defcend  on  you.  Addrefs  the  Throne 
of  God  with  Earneftnefs  and  Faith,  and  cry  to  the  Lord   the 

God 


Serm.  XXXII.  Remedies  rt^^;;;// Feak.  4.99 

God  of  your  Salvation  without  ccafing.  'Tis  he  gives  Spirits 
to  renew  the  Battle,  when  we  are  almod  tired  and  grown  weary, 
Jfa.  xl.  28,  29.  He  gives  Courage  in  the  mid(l  of  Terrors, 
for  he  can  prcfcrvc  and  fecure  us  in  the  extreameft  Perils,  ff^e 
defpaired  of  Life  (laith  the  Apoftle^  and  had  the  Sentence  of 
Death  in  our  felves^  but  we  were  delivered^  for  we  trufted  in  him 
that  raifeth  the  Bead,  2  Cor.  i.  8,  9,  10.  *Tis  he  that  repels 
the  moft  imminent  Dangers,  it  is  he  rebukes  tht  Spirit  of  Fear^ 
and  gives  us  the  Spirit  of  Power ^  and  holy  Fortitude,  2  Tim. 
i.  7.  J  Fait  on  the  I.crd^  and  be  of  good  Courage^  and  he  fhall 
ftrcngthen  thy  Heart  ;  wait^  //iy,  on  the  Lordy  Plal.  xxvii.   14. 

But  be  fure  in  all  your  Addrelfes  to  the  Mercy-Seat,  have  an 
Eye  to  Chrift  Jtfus  the  Mediator,  your  Advocate  at  the  T^hrone 
and  the  Captain  of  your  Salvation,  who  is  engaged  to  fee  you 
brought  fafe  to  Heaven.  The  Father  has  entrufted  you  as 
Sheep  in  his  Hand,  and  he  will  not  fufFer  you  toperifh.  Look 
to  him  as  your  great  High  Prieft  and  Interceflbr  in  Heaven  -, 
and  Jince  you  have  fuch  an  High  Priejl  asjefm  the  Son  of  Gody 
who  can  be  touched  with  the  Feeling  of  our  Infirmities^  let  us  come 
boldly  to  the  Throne  of  Grace^  that  we  may  obtain  Mercy  ^  and  find 
Grace  to  help  in  Time  of  Need^  Heb.  iv.  14,  ^c.  Many  a 
feeble  Chriftian  who  has  gone  to  the  Mercy-Seat,  trembling 
and  terrified  under  huge  ApprehenfiCiis  of  Danger,  and  almoft 
overwhelmed  with  tumultuous  Fears,  has  rifen  up  from  his 
Knees  with  a  heavenly  Calmnefs  and  Compofure  :  The  Army 
of  his  Fears  has  vanilli'd  at  once,  and  he  has  gone  out  to  face 
the  moft  formidable  of  his  Adverfaries,  with  divine  Refolution 
and  Courage.  I  fought  the  Lord  and  he  heard  me^  and  delivered 
me  from  all  my  Fears,  They  looked  to  him  and  were  enlighined^ 
and  their  Faces  were  not  afljamed.  The  Angel  of  the  Lord  en- 
campeth  round  about  them  that  fear  him^  and  deliver eth  them.  O 
tafte  and  fee  that  the  Lord  is  good :  Bleffed  is  the  Man  that  truft- 
eth  in  him,  Pfal.  xxxiv.  4 — 8,  &c.  In  the  Bay  when  I  criedy 
thou  anfweredfl  me^  and  didjl  fir engthen  me  with  Strength  in  my 
Souly  Pfal.  cxxxviii.  3. 

IV.  Get  a  greater  Degree  of  Weanednefs  from  the  Flefhy  and 
from  all  the  Delights  and  Satisf anions  that  belong  to  this  mortal 
Life  :  Then  as  you  will  not  feel  fo  great  a  Pain  in  being  ftript 
of  thein,  fo  neither  will  your  Soul  be  filled  with  Terror,  when 
you  are  in  Danger  of  lofmg  them.  Learn  to  put  off  a  little  of 
that  finful  Tendernefs  for  k\^y  which  we  brought  into  the 
World  with  uSo     One  of  the  firft  Leffons  in  the  School  of 

Chriftj 


500  Holy   Fortitude,  or  Vol.  II. 

Q)[{X\^^\%  Self-denial  \  Mat.  xvi.  24.  If  any  Man  will  come  after 
fne,  i.  e.  h  my  Difciple,  let  him  deny  bimfelf,  and  take  up  his  Crcfs 
and  follow  me. 

'Tis  a  certain  tender  Fondnefs  for  our  Flefh  that  makes  us 
afraid  of  Pain.  'Tis  a  Fondnefs  for  our  Name  and  Reputa- 
tion that  makes  us  afraid  of  Reproaches.  'Tis  a  Fondnefs  for 
our  PoffefTions,  and  our  eafy  Circumftances  in  the  World,  that 
makes  us  afraid  of  Poverty  :  And  too  great  a  Fondnefs  for 
Life  makes  us  afraid  of  dying.  Whenfoever  therefore  the 
Caufe  of  C^r//?  plainly  calls  us  to  rifque  our  Name  and  Honour 
in  the  World,  to  part  ^x^ith  our  Wealth  or  our  Eafe,  and  to 
venture  to  expofe  Life  itfelf,  we  flirink  from  the  Command  ; 
flaviih  and  finful  Fear  prevails  mightily  upon  us,  becaufe  we 
love  Earth,  and  felf,  and  Flefh  better  than  we  ought  to  do. 
We  muft  fubdue  this  Self  love.,  and  unmanly  Softnefs^  if  we 
would  approve  ourfelves  as  good  Soldiers  of  Jefus  Chrifi.^  and 
gain  a  Spirit  of  facred  Courage  and  Refolution.  We  muft  be 
dead  to  the  Things  of  Flefh  and  Senfe,  and  gain  a  Victory  over 
the  Complaints  and  Groanings  of  Nature.  We  m.uft  go  as  far 
as  we  can  toward  parting  with  right  Hands  and  right  Eyes.,  in 
every  Senfe  of  the  Words,  if  we  would  be  Chriftians  indeed. 

V.  Endeavour  to  keep  your f elves  always  employ' d  in  fame  proper 
IForky  that  your  Fears  may  he  diverted  when  they  can't  immedi- 
ately be  overcome.  If  our  Thoughts  and  Hands  are  idle  and 
empty,  wc  lie  open  to  the  Invafion  and  Tumult  of  our  Fears, 
and  we  give  them  Leave  to  affault  us  on  all  Sides. 

The  PalTion  and  Principle  of  this  flavifh  Fear,  is  mingled 
with  our  Flefh  and  Blood,  and  therefore  we  muft  employ  even 
our  Flefh  and  Blood  in  fome  better  Bufinefs,  that  we  may  turn 
the  Current  of  Animal  Nature,  and  leave  the  Imagination  no 
Leifure  to  fit  brooding  over  its  own  Terrors.  Want  of  Oc- 
cupation and  Engagement  of  the  Powers  of  Nature,  expofes  the 
Mind  of  Man  to  the  Inroad  of  all  the  frightful  Images,  that 
Fancy  can  furnifli  out,  and  to  all  the  terrifying  Suggeftions  of 
a  watchful  and  malicious  Tempter.  That  wicked  Spirit  has 
fomeftrange  and  unknown  Methods  of  Accefs  to  our  Souls  '. 
He  will  worry  the  Sheep  of  Chrifi  with  Terrors,  when  he  is 
not  fuffered  to  devour  or  deftroy  them  ;  and  an  unbufied  Mind 
'is  prepared  to  admit  his  worft  Temptations. 

But  wl;iie  I  am  prefling  you  to  find  out  fome  Employment 

for  your  felves,  take  Care  that  it  be  fuch  as  may  approve  itfelf 

.  to  God  and  your  own  Confciences.     We  muft  be  ever  found 

in 


Serm.  XXXII.  Remedies  againjl  Fear.  501 

in  the  way  of  Duty,  (  as  I  hinted  before  )  if  wc  would  fup- 
port  a  holy  Courage.*  Tis  only  the  Righteous  that  has  jufk 
reafon  to  be  bold  as  a  Lion :  Be  ready  to  meet  Cbrijl  the  Judge, 
and  his  glorious  Appearance  at  all  I'imes,  and  then  you  need 
not  fear  all  that  Earth  or  Hell  can  do  againll:  you. 

[  If  this  Sermon  be  too  long,  it  may  be  divided  here,  ] 

Let  us  proceed  now  to  propofe  fome  further  Remedies 
againfl:  this  flavi/b  Pajjlon  of  Fear. 

VI.  Keep  your  Eye  Jix'd  on  the  Hand  of  God  in  ail  the  Jjfairs 
of  Men.  View  his  powerful  and  over-ruling  Providence  in 
all  Things,  even  in  thofe  Things  that  awaken  your  mofttrou- 
blefome  Fears.  Think  with  your  felves,  that  you  put  Crea^ 
tiires  in  the  Place  of  God,  if  you  Fear  them  more  than  Goi, 
as  though  they  were  the  fovereign  Lords  and  Difpofers  of 
all  your  Comforts.  Learn  to  fee  God  in  all  Things,  and  be- 
hold him  in  all  Things  as  your  Gody  and  then  Creatures  will 
have  but  little  Influence  to  awaken  any  of  thePaflions  of  the 
Soul,  or  to  raife  diftreffing  Fears  within  you. 

Are  your  Spirits  fo  weak,  that  Thunder  and  Lightnings  and 
xh(^  Storms  of  r/;^y^;>  affright  you?  7'hink  who  it  is  commands 
the  Tempefts  to  arife,  and  quaflies  the  Storms  at  hisPleafure. 
In  whofe  Hand  is  the  Thunder.?  Who  kindles  the  Lightning? 
Who  diredts  the  Fiallies,  and  guides  every  fweeping  Blafl  of 
Wind  or  Fire  to  its  appointed  Place?  Remember  the  Difci- 
ples  in  the  midft  of  the  Storm,  and  the  Language  of  Jefus 
walking  upon  the  Water,  It  is  /,  be  not  afraid. 

Or  if  the  publick  Commotions  of  the  IVorld  awaken  your 
Fears,  read  the  Name  and  Prefence  of  God,  even  your  God, 
in  the  xlvith  Pfabn^SLud  rejoice  and  flandfirm  amidfl:  the  Tu- 
mult and  fhaking  of  the  Nations.  God  is  our  Refuge  and 
Strength^  a  very  prefent  Help  in  Trouble,  Therefore  we  will  not 
fear,  tho'  the  Earth  be  removed,  and  tho'  the  Mountains  be  cajl 
into  the  midft  of  the  Sea.  The  Heathen  ragedy  the  Kingdoms 
were  moved:  He  uttered  his  Voice,  the  Earth  melted.  The  Lord 
of  Hojls  is  with  us,  the  God  of  Jacob  is  our  Refuge.     Selah  *. 

Or,  perhaps,  more  particular  and  perfonal  Dangers  and 
Affli^ions  threaten  your  good  Name,  your  Eftate,  your  Flefb, 

*  That  is  an  excellent  Treatife  which  Mr.  FU'vel  has  publiih'tfagainfl 
/Fv/W  Fear,  efpecially-  in  Times  of  publick  Danger  and  Perfecution  :  And 
his  little  Book  of  keeping  the  Heart  has  fome  valuable  Chapters  in  it,  contain- 
ing rich  Prefer vatives  againll  this  Weaknefs  of  the  Mind. 

your 


'V 


V-  * 


I 


your  Life.  Well,  Tlsc  Name  of  God  in  his  Prefence  is  an  uni- 
verfal  Spring  of  Comfort  and  Courage,  a  wide  fpreading 
Shield  againft  every  Mifchief. 

Are  you  terrify 'd  at  the  Thoughts  of  perfonal  Reproach  and 
Slander?  Know  that  the  Tongues  ofMen  are  within  the  Reach 
of  the  Hand  of  God,  and  he  can  caft  a  Bridle  of  Reftrainc 
upon  them ;  but  if  he  take  ofF  that  Reftraint,  and  leave  them 
to  their  own  Perverfenefs  and  Rage,  learn  to  fay  as  good  Da- 
vid,  when  Shimei  curfl  him  ,*  The  Hand  of  the  Lord  is  in  ir, 
God  hath  given  him  aLoofe  to  curfe  me:  And  thus  fweetly 
compofe  your  felves  to  an  Acquiefcence  in  the  providential 
Will  of  your  heavenly  Father. 

Is  Poverty  and  Want  the  Thing  you  dread  ?  But  is  not  God 
your  heavenly  Father  ?  And  can  you  not  truft  him  to  pro- 
vide for  his  Children  ?  Will  he  give  the  young  Ravens  their 
Food  when  they  cry,  and  will  he  not  feed  his  Sons  and  his  Daugh- 
ters ?  It  is  true,  you  may  be  reduced  to  Bread  and  Water,  and 
brought  down  to  the  very  lowed  Circumftances,  and  youmufl 
fubmit  to  his  Will :  God  will  feed  your  Nature,  tho*  he  will 
not  feed  your  Pride. 

Are  you  affrighted  at  the  Thoughts  of  Sicknefs  and  Pain? 
Remember  Difeafes  are  the  Servants  of  our  Lord  Chriji,  he 
can  bid  Pains  and  Anguifli  of  Body  go,  or  come,  as  he  pleafes ; 
nor  can  they  feize  you  without  his  Commiffion,  nor  tarry  with 
you  beyond  his  appointed  Moment.  Commit  your  Flefh  to 
him  as  well  as  your  Spirit  :  He  is  a  wife  Phyfician,  and  he 
will  deal  tenderly  with  you :  He  has  worn  Flefli  and  Bhod^ 
and  has  a  fympathizing  Heart,  nor  will  he  grieve  his  own 
Members  beyond  what  his  Wifdom  and  his  Love  fees 
needful. 

Are  you  afraid  of  perfecuting  Enemies,  th^Lt  hunt  yoii  from 
Place  to  Place,  and  would  purfue  you  even  to  the  Death  ? 
Remember  that  they  are  but  the  Slaves  of  Satan^  and  they 
and  their  Mafler  are  all  in  a  Chain,  under  the  fovereign  Do- 
minion of  Chriji.  your  Lord.  The  Wicked  of  the  Earth,  in 
this  fenfe,  are  called  the  hand  of  God,  Pfal.  xvii.  14.  They  are 
but  as  Inftruments  to  execute  his  divine  Purpofes,  and  they 
can't  a6l  nor  move  beyond  his  Permilfion.  He  put  a  Hook 
in  the  Nojlrils  of  Sennacherib  that  Afjyrian  wild  Beaft,  and  a 
Bridle  into  his  Jav:s  ;  he  fuffered  him  to  come  and  gaze  at 
Jerufalem,th^n,  in  one  Night, the  Angel  of  Death  deftroyed 
all  his  Army,  and  the  Lord  put  a  Song  of  Triumph  into  the 
Mouth  of  his  People. 

In 


Scrm.  XXXII.  Remedies  ngain/l  Fear.  503 

In  a  Time  of  Per/ecution,  in  the  lafl  Century,  fomc  pious 
Minirters  were  met  together,  cxprening  their  muLual  Fears, 
and  confulting  how  to  provide  tor  their  own  Safety,  when 
one  flood  up  in  the  Spirit  of  Faith,  and  faid,  fVe  are  all  Im- 
mortal till  our  JVork  is  done  ;  whereby  he  declared  his  lively 
Senfe  of  the  reftraining  Power  of  God  over  the  Malice  of 
Men,  and  his  Aflurance  that  God  would  prefervc  them  irx 
Life,  fo  long  as  he  had  any  farther  Service  to  employ  them 
in.  This  was,  in  truth, a  fubli?ne  Thought!  A  i^am^w Orator, 
or  a  Greek  Poet,  would  have  been  admired  and  celebrated  for 
it  by  all  the  Criticks  :  This  was  the  Language  of  Faith,  and 
it  had  a  fublime  and  glorious  Effecirt:,  it  difperfed  their  Fears 
at  once,  and  they  went  away  rejoicing. 

VII.  Recollect  your  own  Experiences  of  the  Goodnefs  of  God 
in  carrying  you  through  former  Seafons  of  Danger  and  Sorrow  : 
/  ivill  remember y  fays  David,  the  Works  of  the  Lord,  and  his 
IVonders  of  old,  Pfal.lxxvii.  11.  I  will  remember  the  fpecial 
Deliverances  I  have  obtained  in  Times  of  mod  imminent 
Peril.  Think  with  your  felves  how  high  the  Temped  of  your 
Fears  has  fometimes  rifen,  and  God  has  funk  them  at  once 
into  Silence.  Think  how  extreme  your  Danger  has  been, 
when  you  have  been  perplexed  in  a  wildernefs  of  Thorns, 
and  have  feen  no  Way  for  your  Efcape,  but  the  Eye  of  God 
hath  found  a  Path  of  Safety  for  you,  a  Fath  which  the  Eagle's 
Eye  hath  not  feen  :  He  has  led  you  as  one  that  was  blinds  by 
the  way  that  you  knew  not,  be  has  made  Darknefs  Light  before  you^ 
and  crooked  things  ftrait,  according  to  his  Promife,  Ifai.  xlii.  16. 
And  remember  alfo,  that  fometimes  when  the  very  Evil 
which  you  fear'd  has  fallen  upon  you,  it  has  not  been  half  fo 
heavy  and  painful  as  your  Fears  have  reprefented  it,  and  you 
have  been  enabled  to  bear  that  which  you  thought  was  In- 
tolerable. Remember  the  Years  of  ancient  Time,  and  re- 
joice in  that  God  who  has  often  difappointed  your  Fears  of 
Deitru6lion,  and  has  out-done  all  your  Hopes  in  a  way  of 
Deliverance :  /  faid,  1  am  cut  off  from  the  Earth,  and  fJjall  go 
to  the  gates  of  the  Grave ;  /  reckoned  from  Night  till  the  Morn- 
ing that  he  will  cut  me  off  with  fining  Sicknefs,  from  Day  even 
to  Night,  he  will  make  an  end  of  me  :  But  in  love  to  my  Soul,  0 
Lord,  thou  haft  delivered  it  from  the  pit  of  Corruption^  for  thou 
haft  cafi  all  my  Sins  behind  thy  back.  Perhaps  your  own  Ex- 
perience may  teach  you  to  fing  this  Song  of  Hezekiahy  as  it 
is  recorded  Ifa.  xxxviii.  9.  or  to  joiti  with  holy  David^  and 
repeat  his  Hymns  of  Praife, 

And 


i;'i 


And  thus,  befide  your  own  Experiences,  you  may  review 
the  happy  Experiences  of  the  Saints  of  old,  or  of  Chriftians 
in  later  Times,  and  encourage  your  Faith  in  oppofition  to  all 
your  Fears. 

VIII.  Charge  your  Confcience  fokmnly  mth  the  Authority  of 
the  divine  Command  tofupprefs  your  Fears.  Remember  that  the 
Exercifes  of  Faith,  Courage,  and  holy  Firmnefs  of  Soul,  are 
Duties  as  well  as  BleJJlngs,  Read  how  often  the  great  God 
forbids  his  People  to  indulge  their  Fears,7/a.xl.  10,13,14.  c^^p. 
xliii.  1,5.  chap,  xliv.  2,  S'  Fear  not,  is  a  Command  perpetually 
repeated,  becaufe  God  well  knew  how  prone  our  feeble  Na- 
tures are  to  be  affrighted  at  every  appearance  of  Danger  : 
And  even  when  he  calls  his  People  ^acob  a  Worm,  and  con- 
feffes  the  extreme  VVeaknefs  of  their  Nature  under  that  Em- 
blem, yet  he  infills  on  the  fame  Precept  ftill.  Fear  not  thou 
TVorm  Jacob,  Ifa.  xli.  14. 

Our  blefltd  Lord  joins  frequently  in  the  fame  Prohibition 
of  a  flavifli  Fear  :  Matt.  x.  28.  Fear  not  them  which  can  kill 
the  Bodyy  hut  are  not  able  to  kill  the  Soul ;  but  fear  him  rat  her  ^ 
who  can  deftroy  Body  and  Soul  in  Hell  And  Feterj  who  once 
wanted  Courage,  and  deny'd  his  Lord,  in  his  elder  and  better 
Days,  grew  bolder  for  the  Name  of  Chrijt,  and  he  forbids  us 
to  be  afraid  CO'  troubled  at  the  Terror  of  Men,  i  Per.  iii.  13.  He 
repeats  the  Charge  of  the  Prophet  Ifaiah,  Sandtify  the  Lord  of 
Hofts  in  your  Heart  ;  the  Lord  of  Hofts  alone  is  the  proper 
Obje6lof  our  fupremeFear.  This  will  over-ruleand  aboliih 
all  other  Fears,  as  the  little  Noifes  of  Earth  are  loft  in  the 
Thunders  of  Heaven.  The  Fear  of  God  in  a  fublime  De- 
gree will  be  an  effectual  Cure  of  our  finful  Fear  of  Creatures. 

'Tis  true,  the  Principle  of  Fear  is  a  natural  Affedlion,  'tis 
rooted  in  Fleili  and  Blood,  it  grows  high  and  domineers,  ef- 
pecially  in  fomeConftitutions,  and  when  the  natural  Spirits 
are  enfeebled,  it  ftill  gains  the  greater  afcendency  over  us: 
But  if  it  be  indulged  and  encouraged,  it  foon  becomes  y/w/w/, 
for  it  feems  to  fband  oppofice  to  the  Grace  of  Faith^  and  too 
often  prevails  over  it.  Therefore  Chriji  chides  his  Difciples, 
when  they  were  affrighted  in  the  Storm  while  he  was  in  the 
Ship :  Why  are  ye  fo  fearful?  Hou)  is  it  that  ye  have  no  Faith? 
And  even  when  Peter  was  walking  upon  the  Water,  and  ChriJl 
was  near  him,  he  faith,  O  thou  of  little  Faith,  ijoherefore  didji 
thou  doubt '^  Matt.  xiv.  31.  Mark.  iv.  40.  For  a  Chriftian  to 
give  himfelf  up  to  the  wild  Tyranny  of  his  Fears,  is  contrary 
to  the  very  Spirit  and  Defign  of  the  Gofpel  of  ChriJiyRom. 

viii.  15. 


Serm.  XXXII.  Remedies  agai}ijl  Fear.  505 

Viii.  15.  Te  have  not  received  the  Spirit  of  Bondage  to  fear^  but 
the  Spirit  of  Adoption,  the  Spirit  of  Power  and  Love.  Kcmcm- 
ber  then  you  are  the  Sons  and  Daughters  of  God:  "lis  be- 
low the  Dignity  of  your  Charadler  to  yield  to  this  Slavery, 
and  your  Father  himfelf  reproves,  and  your  Redeemer  for- 
bids it. 

IX.  Think  of  the  many  Advantages  that  arife  from  a  holy  For- 
titude of  Spirit  in  the  viidjl  of  Dangers.  I'his  divine  Temper 
of  Mind  will  eftablilli  your  Feet  on  a  Rock  in  the  midfl  of 
Storms,  it  will  animate  you  to  pra6life  every  Duty,  and  to 
prevent  many  of  the  Mifchiefs  you  fear.  This  will  preferve 
the  Soul  in  a  facred  Serenity  andCalmnefs  under  all  the  gloo- 
my and  painful  Events  of  Providence.  Without  this  Firm- 
nefs  of  Spirit  you  can  never  pra6lire  what  Chrift  commands 
his  Difciples,  and  that  is,  to  pojfefs  their  Souls  in  Patience  in 
the  Hour  of  their  Diftrefs.  But  we  may  keep  up  the  Go- 
vernment of  our  felves  by  a  holy  Fortitude  and  calmSubmif- 
fion  to  the  Will  of  God.  This  will  make  Sorrows  lighter, 
and  the  heavieft  Afflidlions  become  more  tolerable. 

Whereas,  if  we  give  a  Loofe  to  Fear,  it  throws  the  whole 
Frame  of  Nature  into  a  tumultuous  Hurry  and  Confufion,  ic 
takes  away  theUfeof  Prudence  to  contrive  the  proper  Means 
for  ourEfcape,  it  cuts  the  Sinews  of  our  mod  active  Powers, 
and  enfeebles  our  whole  Nature,  fo  that  we  become  an  eafy 
Prey  to  every  Adverfary.  The  more  we  are  affrighted  tiae 
lefs  able  are  we  to  defend  our  felves. 

Fear  is  a  dreadful  Bondage  of  the  Soul,  and  it  holds  the 
Man  in  Chains :  Therefore  in  the  Text  jufl  now  cited,  the 
Spirit  of  Fear  is  called  a  Spirit  of  Bondage.  It  is  this  that  brings 
the  Soul  down  to  tafte  the  Bitternefs,  and  to  feel  the  fmarc 
©f  thofe  very  Evils  which  affright  us  at  a  diftance,and  which 
perhaps  never  come  near  us.  Thofe  very  Sufferings  which 
are  prevented  by  the  Mercy  of  God,  we  endure  them  in  our 
Thoughts,  and  feel  the  Pain  of  them  by  an  Indulgence  of 
exceifive  Fear.  We  fuffer  an  Aifiidtion  once,  if  we  are  over- 
whelmed with  the  Terror  of  it :  And  if  at  laft  it  does  really 
overtake  us,  we  double  the  Suffering,  and  make  the  Pain  the 
longer.  Oftentimes  in  Cafes  of  bodily  Diftempers,  the  Fear 
itfelf  brings  the  Difeafe,  and  aggravates  all  the  Symptoms. 
If  we  could  read  the  Records  of  the  Grave,  we  fliould  find 
that  many  a  Perfon  has  been  oppred,  and  funk  down  to 
Death,  by  the  exceflive  Fear  of  dying. 

The  laji  Remedy  of  Fear  which  I  fliall  mention,  is  this,  Sup- 
^  K  k  pnf 


5o6  Holy  Fortitude,  or  Vol.  II. 

fofe  the  worji  that  can  come,  and  be  cahnly  prepared  for  it :  Thi 
will  be  a  mighty  Relief  againft  the  tyranny  of  our  Fpars. 

You  are  afraid  of  lofing  your  Honour  among  Men,  afraid  to 
bear  the  Scourge  of  their  Tongues  and  bitter  Reproaches  : 
But  think  with  your  feives,  when  Slander  and  Fallhood  have 
done  their  worft,  'tis  but  the  Wind  of  the  Breath  of  Man, 
and  this  cannot  hurt  your  befl  Inter^ft,  while  you  (land  ap- 
proved of  God.  Infamy  amongft  Men  is  but  a  trifling  Evil, 
if  compared  with  Praife,  Honour  and  Glory  among  the  Saints 
before  the  Throne,  and  the  Applaufe  of  ^efus  and  his  Angela 
at  the  lad  great  Day. 

You  are  frighted  with  the  hideous  appearance  of  Poverty^, 
becaufe  Scorn  attends  it  as  well  as  fVant.  But  our  bleffed 
hord  bad  not  where  to  lay  his  Head;  he  was  fed  by  the  Bounty 
of  kind  Friends  and  pious  Women,  who  minijlred  to  him  p/  theit 
Subjlance.  The  Great  and  the  Wife,  the  Rich  and  the  Learn- 
ed of  that  Day,  made  him  their  Mockery :  The  very  finger 
of  Scorn  pointed  at  him  in  the  Streets :  And  why  ihould  the 
Difciple  think  it  neceflary  that  he  fhould  be  above  his  Lord?. 
You  may  be  poor  in  this  fVorld,  and  at  the  fame  time  rich  in 
Faith,  and  Heirs  of  the  Kingdom. 

You  are  afraid  of  Sicknefs  and  Pains  of  the  Flefb,  and  your 
Life  becomes  a  burthen  to  you,  by  reafon  of  your  conftant 
dread  of  fome  infectious  Diftempers.  You  (hift  your  Dwel- 
lings, you  hide  your  felf  at  home,  and  yet  you  enjoy  no  Peace. 
Suppofe  theDiftemper  fliould  feize  you,  has  not  Sicknefs  of- 
ten brought  your  Soul  nearer  to  God  ?  and  if  your  outward 
Man  has  decay  d,  your  inward  Man  and  your  heft  Inter eji  have 
had  a  rich  Advancement  thereby. 

You  are  terrify'd  at  the  Threatnings  of  bloody  Men,  It  muft 
be  granted,  that  Fleih  has  a  ftrong  Empire  over  the  Soul, 
where  Dangers  of  Torment  and  Death  appear.  But  fuppofe 
Men  of  Violence  kill  the  Body,  then  you  will  be  difmilTed 
at  once  from  all  their  Fury,  and  from  your  own  Fears.  Their 
Terror  cannot  reach  beyond  the  Grave  ;  that  is  a  fafe  and 
peaceful  hiding  place. 

But,  perhaps,  you  are  frighted  at  the  Thoughts  of  dyings 
even  the  common  way  of  Nature  :  It  may  be,  the  King  of  Ter* 
rors  drefles  himfelf  in  formidable  Airs,  and  Ihakes  your  very 
Frame:  But  would  you  live  here  on  Earth  for  ever?  AChrif- 
tian  who  has  Hopes,  and  Interefts,  and  PofieiTions  beyond 
the  Regions  of  Time  and  Senfe,  ihould  not  be  afraid  to  enter 
upon  them.    Remember  that  Death  itfelf,  even  in  its  moft 

formidable 


&rm.  XXXri.  Remedies  againfi  Fear.  507 

formidable  Appearances,  is  ordained  of  God  to  open  the  Door 
of  il  leaven  for  you,  and  let  your  Souls  into  the  Joys  of  eter- 
nal Life:  The  Grace  of  your  Redeemer,  and  the  Kpiflle  of 
St,  Paul,  join  to  teach  you  this  Song,  O  Death y  where  is  thy 
Sting?  and,  O  Gra-je,  "where  is  thy  ViSiory  ? 

Thus,  by  keeping  your  Soul  in  a  ready  Preparation  for  the 
word  Events,  that  your  Fear  can  imagine,  you  overcome  this 
Tyrant  of  the  Soul,  and  triumph  over  this  flavifli  PalTion, 
Thus  you  transform  your  very  Terrors  into  Joys,  and  gather 
Money  out  of  the  lAOU,:{sSamjon  did.  The  more  fatal  your 
Dangers  are,  the  nearer  is  your  final  Deliverance.  Say  to 
yourfelf.  Is  my  feeble  Flefh  tottering  into  the  Grave?  Then 
my  Soul  is  fo  much  nearer  to  the  Gates  of  Glory.  This  is  the 
holy  Skill  of  turning  Evil  into  Good.  Such  a  Faith  kept  in 
lively  exercife  can  make  Rofes  fpring  out  of  the  mid  ft  of 
Thorns,and  change  the  Briars  of  the  Wildernefs  into  the  Fruit- 
Trees  of  Paradife.  O  what  a  Hate  of  divine  and  facred  Peace 
does  that  Chriftian  enjoy,  who  can  look  fledfadly  upon  the 
face  of  Danger,  in  its  mod  frightful  Forms,  and  fay,  through 
Grace, /^?2  prepared!  Tho'  Inxialk  through  the  valley  of  the  f ha- 
dow  of  Death,  I  will  fear  no  evil,  for  my  God  is  with  me^  and 
he  will  be  with  me  for  ever. 

The    Recollection. 

What  Progrefs  haft  thou  made,  O  my  Soul,  in  acquiring 
this  facred  Fortitude  ?  The  former  I^ifcourfe  has  taught  thee 
the  Neceffity  of  it,  and  the  various  Occafions  for  the  exer- 
cife of  it  in  the  courfe  of  the  Chriftian  Life.  In  this  latter 
Sermon  thou  haft  heard  the  Motives  that  ftiould  awaken  all 
thy  Powers  to  obtain  and  pra6tire  ic,  and  thou  haft  been  in- 
formed what  are  fome  of  the  moft  ^qvqvq\^v\  Remedies  againft 
thy  foolifli  and  llnful  Fears. 

Methinks  1  feel  the  Want  of  this  holy  Hardinefs  of  Soul, 
to  walk  through  the  midft  of  Temptations  unmoved,  unter- 
rify'd,  and  undefil'd.  My  Virtue  and  my  Religion  have  too 
often  fufFer'd  by  the  prevailing  PoVv»er  of  a  flaviftiFear:  My 
Confcience  has  loft  its  Innocence  and  Peace  by  too  manyfin- 
ful  Compliances.  What  fhall  I  do  to  harden  my  Spirit  all 
over,  that  Temptation  and  flavifti  Fear  may  not  find  a  Place 
to  enter  ? 

For  this  End  I  review  theglorious  Motives  fet  before  me. 
For  this  End  I  look  to  the  v\o\AeArmy  of  Martyrs,  to  theblef- 
fed  Society  of  the  Apojlles,  to  the  Cloud-  of  fVitneJJes  which  have 
trod  the  f«ne  Paih  before  me,  who  have  born  an  undaunted 

K  k  2  Teftimony 


Tedimony  to  the  fame  Religion  which  I  profefs.  I  would 
chide  and  fhame  myfelf  out  of  my  finful  Cowardife,  while  I 
behold  their  illu/lrious  Examples  of  Zeal. 

But  above  all,  I  fix  my  Eye  upon  Jefiis^  the  divine  Author 
of  this  Religion,  the  Juthor  andFinifher  of  fny  Faith.  I  would 
learn  of  the  Captain  of  my  Salvation^  who  was  made  perfe^ 
through  Sufferings,  Heb.  ii.  lo.  I  would  learn  of  my  divme 
Teacher,  to  endure  Hard/Jfips  like  a  good  Soldier  of  Chriji,  while 
I  fight  under  his  Banner,  agairft  thofe  very  Enemies  that  he 
hath  fubdued. 

Con  fid  er,  my  Soul,  fVhat  thou  art,  What  is  thy  Character  and 
Frofeffion  :  If  thou  art  a  Chrijtian  indeed^  thou  hafb  taken  up 
Arms  againft  Sin  and  Satan,  and  a  World  that  is  in  Rebellion 
againftGod:  And  fliall  the  Frown  of  a  Man  made  thee  drop 
thy  Weapons,  and  difcourage  thee  from  the  glorious 
Service  ? 

Thou  had  many  rich  Encouragements  to  expecl  divine  Af- 
fiflance  :  Many  joyful  AiTurances  of  Vi6lory  are  given  to 
them  that  endure  in  the  day  of  Confli6l,and  a  glorious  Crown 
ftands  ready  for  thofe  that  Overcome.  O  may  the  Crown 
of  Glory  fparkle  in  my  Eye,  and  grow  brighter  and  larger 
by  a  nearer  View,  and  a  perpetual  Contemplation  of  it ! .  Make 
me  forgetful  of  Eafe  and  Health,  O  my  God,  and  of  all  my 
mortal  In  terefls,  while  I  prefs  forward  with  facred  Courage  to 
lay  hold  on  this  Crown  !  Bleifed  Saviour,  make  me  triumph 
over  every  Difficulty,  till  Death,  the  lad  of  all  my  Enemies 
be  fubdued,  and  I  have  obtained  the  glorious  Prize. 

I  would  fliake  my  felf  out  of  my  Fears,  and  awaken  my 
Zeal  by  fuch  Motive s.^s  thefe.  And  O  that  I  could  treafure 
up  in  my  Memory  the  vtlxious  Re7nedies  of  which  I  have  heard 
this  Day,  to  heal  this  Infirmity  of  my  Nature,  and  to  over- 
come thefe  foolidi  and  dnful  Terrors  of  Spirit !  I  will  reviem 
my  Faith,  and  the  Grounds  of  my  Hope,  that  I  may  know  that  I 
am  a  Chrijlian  indeed^  that  I  am  one  of  the  Sheep  of  Cbrifi, 
and  under  his  divine  Care ;  and  I  would  watch  againd  every 
Temptation,  led  I  contrail  a  new  Guilt  and  Defilement,  and 
thereby  darken  my  Evidences  and  awaken  my  Fears. 

I  would  furvey  withPleafure  the  gracious  Words  ofPromife^ 
which  are  fcattered  up  and  down  in  the  Book  of  God.  O 
may  the  blefled  Spirit  print  many  of  them  upon  my  Heart, 
that  they  may  be  always  prefent  with  me,  and  that  I  may 
find  them  within  my  Reach,  and  ready  at  Hand,  as  a  fpecial 
Cordial  in  every  fainting  Hgur !  I  would  run  to  them  as  my  fure 

Refuge 


Serm.  XXXII.  Remedies  a^trahijt  I'ear.  ^n.; 

Refuge  ill  every  Scafon  ot"  Danger   and  Confli^^^,  vl  !>'•  ai>i 
mated  to  confront  a  linful  World. 

Give  me,  O  my  God,  give  me  the  Spirit  of  Praytr^  and  let 
me  keep  ever  near  to  the  Tlnonc  of  Cirace,  that  my  Soul  may 
not  come  thither  as  a  Stranger,  but  that  in  every  Surprise  I 
niay  addrefs  thee  as  a  God  near  at  hand, and  that  in  tlie  Namt! 
of  my  great  High  Triell,  Jcfus  the  Son  of  God,  I  may  hnd 
Grace  ready  to  help  me  in  tlie  Time  of  Need. 

lVea}i  mc,  O  Lord,/r^;;;  all  the  Delights  and  Hopes  of  Fkih 
and  Senfe !  Mortify  me  to  all  the  Honours  and  the  Joys  of  a 
perifhing  Life,  and  a  vain  World.  Arm  my  Soul  all  over  with 
a  religious  Hardinefs,  that  1  may  venture  into  the  Field  of  Battle, 
and  may  fcarce  feel  the  Wounds  which  I  receive  in  thy  Caufe. 
Give  me  the  happy  Skill  of  diverting  my  Fears,  when  I  can- 
not at  once  fubdue  them,  and  lead  me  into  proper  Epnploy- 
ments.  of  my  Hdrt  and  I  land  for  this  Purpofe. 

I  would  live  as  under  the  Eye  of  God.     I  would  take  Notice 
of  his  Hand  in  all  the  Afiiiirs  of  Life,  and  all  the  Dangers  that 
attend  m*e.     I  would  learn  of  Mofes  to  endure  the  fight  of  Af- 
fiidions,  as  feeing  him  who  is  invijible.^    Let^  me^hear  thxYPKQ 
O  Jefits,  my  SbiW\ouv,  let  me  hear  thy  Voice  walking  upon  the 
Waters,  when  I  am  toffed  about  upon  the  Waves  of  Diftrefs 
and  Difficulty,  fpeak  to  my  Soul,  and  fey,  i/  is  I^  be  nat  afraid: 
■  Surely  /  have  hadjome  Experiences  of  the  divine  Prefence 
with  me  in  the  midfl  of  Dangers  :  God  has  fometimesdifap- 
pointed  all  my  Fears,  and  interpofed  his  Shield  of  Power  and 
Love  for   my  Defence  :    Why  fhould  not   1  truft  a  faithful 
God,  and  that  infinite  Goodnefs  which  I  have  already  tafted  of  ? 
1  charge   my  Confcience  with  the  Authority  of  thy  Word.     O 
Lord,  when  thou  forbidded  all  my  .finful  Fears  I  would  re- 
nounce them  too,  I  would  ftruggle  to  break  thefe  painful  Fet- 
ters, and  fight  againft  this   inward  Slavery  of  the  Soul,  thefe 
domeftick  Tyrants.     O  that  the  Spirit  of  Power  were  always 
with  me,  to  difpel  the  Spirit  of  Bondage,  • 

I  would  he  bravely  prepared  for  the  worfi  of  Sufferings,  to 
which  my  Circumftances  in  this  Life  may  expofe  me.  I  would 
be  ready  to  meet  Contempt  and  Scandal,  Poverty,  Sicknels, 
and  Death  it  felf.  Jefus  can  fupport  me  in  the  heaviefl  Dif- 
treffes,  tho'  all  the  Sorows  I  fear  fhould  come  upon  me.  He 
can  bear  me  on  the  Wings  of  Faith  and  Hope,  high  above  all 
the  Turmoils  and  Difquietudes  of  Life  •,  He  can  carry  me 
through  the  Shadow  of  the  dark  Valley,  and  fcatter  all   the 

K  k  3  Terrors 


5IO  ^he  Universal  VoJ.  II. 

Terrors  of  it.  Give  r»e^  O  Lord,  thefe  Wings  of  Faith  and 
Hope,  and  bear  me  upon  them  through  all  the  Remains  of 
my  fhort  Journey  in  this  Wildernefs  ;  Make  me  adlive  and 
zealous  in  thy  Caufe  while  I  live,  and  convey  me  fafely  above 
the  reach  of  Fear,  through  the  Valley  of  Death,  to  the  Inheri- 
tance prepared  for  me  in  the  Land  of  Light.  Then  my  Fears 
fiiall  ceale  for  ever,  for  Enemies  and  Dangers  are  not  known 
in  that  Land.  There  all  our  Conflidls  fhall  be  changed  into 
everlafting  Triumphs,  while  Songs  of  Honour  and  Salvation 
afc^nd  in  a  full  Ghoir  to  the  Grace  that  has  made  uj  Over- 
comers.     Amen^:--  V'f'  rniA     i.^ 


SERMON     XXXIII. 

The  Univerfal  Rule  of  Equity. 


Matt.  vii.  12. 

All  nings  whatfoever  ye  would  that  Men  Jhould  do  unto  you, 
do  ye  even  fo.  unto  t1i>em  %  for  this  is  the  Law  and  the 
Prvphets.       '     :^ 

WHEN  our  blcfled  Lord  took  upon  him  the  publick 
Office  of  a.  Prophet  or  Teacher  amongi^Mtn^  he  found 
,  :  it  was  not  only  neceflary  to  inflru6t  them  in  the  facred 
Myfteries  of  Religion,  and  inform  them  of  their  Duty  to  God 
his  Father,  and  to  himfelf  ;  but  he  employed  much  of  his  Mi- 
niflry  alfo,  to  teach  them  the  Pra^ice  official  Virtue^  and  how 
they  fhould  behave  toward  their  Fellow-Creatures.  In  the 
Heathen  World  the  Rules  of  Morality  were  loft  in  a  great  Mea- 
fure,  as  well  as  the  Rules  of  Piety  and  Worlhip  ;  and  the  Jews^ 
the  peculiar  People  of  God,  had  grofly  corrupted  both  the  one 
and  the  other.  As  our  Saviour  refin'd  the  Pradlice  of  Religion 
towards  God^  and  rais'd  it  by  his  Gofpel,  to  a  high  and  hea- 
venly Degree,  beyond  what  Mortals  had  known  before,  fo  he 
explain'd  and  eftablilli'd  the  Rules  of  moral  Virtue y  in  a  more 
glorious  and  convincing  manner  than  the  World  had  been  ac- 
quainted with. 

Read 


Strm;  XXXIII.  Rule   of  Equity.  r,\\ 

RfiKl  l)is  Life,  and  obfcrve  how  often  he  takes  Occafi 
^hc  IovciaI  Sealohf^  of  his  Preaching,  to  give  paroicular  i 
•fions  f(K  our  Condw6l  toward  onr  Neighbours.  But  atccr  all, 
^ic  knew  tliat  the  Nature  of  Man  was  corrupt,  Iiis  PafTiont 
flrong,  his  Memory  frail,  and  that  he  would  be  ready  to  neg- 
lc(^,  or  forget  his  various  iacred  Precepts,  when  there  was  mod 
need  to  pracftifc  them  \  and  therefore  he  thought  it  proper  to 
give  owtflmt  and  cofnprebettfive  Rule  of  Equity  to  regulate  all 
our  Condu6l,  that  ihould  be  written  as  it  were  in  our  very 
Souls  :  And  this  is  contained  in  the  Words  of  my  Text,  PFhat- 
foever  ye  would  that  Men  fhould  do  unto  you^  even  fo  do  ye  unto 
them  ;  for  this  is  the  Law  and  the  Prophets. 

To  dilate  a  little  upon  this  Subjeft,  and  refrefh  a  living  Senfe 
of  it  upon  your  Memories  and  your  Confciences,  I  fhall  follow 
this  Method,  and  enquire, 

I.  What  is  the  true  Meaning  of  this  divine  Rule. 

II.  V^hztiixht  fpecial  Argument  that  our  Lord  ufes  in  order 
to  enforce  it. 

IlL  Wherein  the  p^r/zVa/^r  £;cf^//^a>j  of  it  appears. 
-    lYi'  I  lliall  conclude  with  ibme  Reflexions  on  this  Subjecfc. 

Firil,  JVbat  is  the  true  Meaning  of  this  divine  Rule  ? 

In  order  to  miderftand  this  Rule  a-right,  we  muft  confider, 
what  it  does  not  require^  as  well  as  what  it  does  :  For  on-  the 
one  Side,  fome  felfifli  neceflitous  and  unreafonable  Peribn^s  may 
expejSl  more  from  us  than  this  Rule  obliges  us  to  perform  : 
And  on  the  other  Side,  a  timorous  and  weak  Confcience  may 
perhaps  be  led  into  a  Miilake,  and  think  itfelf  bound  by  this 
Rule  to  perform  fome  Inftances  of  Kindnefs  to  others,  which 
are  utterly  unreafonable  and  unrequired,  and  which  might  be 
injurious  on  other  Accounts  to  our  felves,  or  to  our  Families,  or 
to  the  reft  of  Mankind.  '3 

We  muft  remember  then,  that  this  Rule  does  not  mean  to 
ob^gc  us  to  give  all  that  to  another,  or  do  all  that  for  another^ 
which  we  could  poftibly  defireor  wifh  to  be  beftowed  upon  us, 
or  done  for  us  ;  but  what  fo  ever  we  could  reafonahly  defire^  and 
juflly  expe5i  another  fhould  do  to  us,  that  we  ought  to  do  to  him 
when  he  is  in  the  like  Cir^umftances.  All  that  in  our  calm  and 
fedate  Thoughts  we  judge  fit  and  proper  another  fhould  do  for 
us,  that  we  fliould  pradlifc  and  do  for  him.  Such  Requefts  as 
we  could  make  to  others,  and  could  juftify  them  to  ourfelvesih 

K  k  4  <^tir 


512  ne  Universal  Vol.  II. 

our  own  Confciences,  according  to  the  Principles  of  Humanity, 
the^Rules  of  Civil  Society,  and  the  Rights  of  Mankind,  fuch 
we  ought  not  to  deny  to  others  when  they  ftand  in  need.  Not 
all  that  a  fond  Self-love  would  prompt  us  to  afk,  but  all  that 
our  Confcience  tells  us  we  might  with  Reafon  exped:. 

I  fhall  mention  an  Injlance  or  two,  which  will  more  fully 
explain  what  I  mean. 

A  Criminal  under  righteous  Condemnation  for  Murder  or  Rob- 
bery, may  think  thus  with  himfelf,  "  Surely  I  would  pardon 
"  the  Judge  or  the  Prince,  if  he  were  in  my  Circumftances, 
"  therefore  he  ought  to  pardon  me."  Or  the  Judge  himfelf 
might  think,  "  I  fhould  be  glad  to  be  pardon'd  or  not  con- 
"  demn'd  if  I  were  in  the  Cafe  of  this  Criminal,  therefore  I 
"  wiUfiot  condemn  him.-'  This  fort  of  Thoughts  arifing 
from  unreafonable  and  unjuft  Principles,  either  of  a  finful  Self- 
Love,  or  Indulgence  to  Iniquity,  are  not  to  be  the  Meafure  of 
our  A6lions  nor  Expectations  ;  thefe  are  not  juft  and  reafonable 
Deftres^  nor  can  our  own  Confcience  in  our  fedate  and  calm  En- 
quiries judge  fo  concerning  them. 

Again,  If  we  were  poor  and  ftarving,  it  may  be  we  would 
be  glad  if  our  rich  Neighbour  would  fettle  upon  us  a  competent 
Edate  fufficient  to  maintain  us  for  the  Term  of  our  Lives,  but 
this  we  cannot  reafonably  expc6t,  or  reafonably  defire  and  de- 
mand ;  therefore  we  are  not  bound  (be  our  Circumftancesne- 
ver  fo  large)  to  fettle  fuch  a  Competency  upon  our  poor  Neigh- 
bours, be  their  Circumftances  never  fo  mean.  We  cannot  ra- 
tionally expe6l  thefe  Things  fhould  be  done  unto  us,  we  cannot 
equitably  defire  them  of  another,  therefore  we  are  not  bound 
to  do  thus  to  another. 

But  if  we  are  plac'd  as  Criminals  at  the  Bar  of  Judgment, 
we  may  reafonably  exped  that  all  the  favourable  Circumftances 
which  attend  our  Accufation  fhould  be  well  weigh'd,  and  all 
the  kind  Allowances  made,  which  the  Nature  of  the  Charge 
or  Crime  will  admit  ;  for  our  Confciences  would  think  it  rea- 
fonable to  allow  fo  much  to  any  Criminal,  if  we  ourfelves 
were  placed  in  the  Chair  of  Magiftracy. 

Or  if  we,  through  the  Frowns  of  Providence,  ^xtfoor  and 
jiarving^  we  may  reafonably  exped  our  rich  Neighbour  fhould 
beftow  upon  us  a  little  of  his  Bread,  a  little  of  his  Cloathing,  to 
fupply  our  extreme  Neceflities  now  and  then  •,  and  thus  much 
ourNeighbour  may  expedl  from  us,  when  he  is  fallen  into  Decay 
by  the  Providence  of  God,  while  our  Circumftances  are  large, 
and  we  are  well  furniflied  for  fuch  Bounty.  Thus 


L 


Scnn.  XXXIII.  Rule    of  Equity.  513 

Thus  you  Ice  the  true  Intent  and  Meaning  of  this  univcrlal 
Law  of  Equity,  viz.  That  we  pradlile  toward  our  Neighbour 
in  fuch  a  Manner  as  our  own  Hearts  and  Confciences  would 
think  it  reafonablc  he  fhould  pradife  towards  us  in  the  like  Cafe. 

The  Second  Enquiry  was  this  :  What  fpecial  Argument  dotb 
CUT  Lord  ufe  to  enforce  the  Obfervance  of  this  facred  Precept  ? 

When  our  Saviour  had  laid  down  this  general  Rule,  he  adds, 
This  is  the  Law  and  the  Prophets  •,  that  is,  this  is  the  Summary 
of  all  the  Rules  of  Duty,  which  are  written  in  the  Latv  o/Mofes, 
concerning  our  Carriage  to  our  Neighbour,  and  of  the  Laws 
which  are  explained  by  the  fucceeding  Pf^phets.^  and  facred  Wri- 
ters under  the  Old  Teftament.  They  are  all  comprehended  in 
this  Ihort  Line,  Do  to  others  as  you  would  have  others  do  to  you. 
^Tis  very  nearly  the  fame  thing,  in  other  Words,  with  the  Law 
of  Mofes^  Love  thy  Neighbour  as  thy  f elf ^  Lev.  xix.  18.  but  it 
is  much  plainer  and  more  intelligible  :  And  indeed  this  Rule 
o^  Mofes  is  to  be  underftood  and  interpreted,  and  applied  in 
pradlife,  according  to  this  plainer  Rule  of  Chrijl,  thus,  "Let 
''  thy  Lx)ve  to  thy  Neighbour  be  as  great  as  thou  canft  rea- 
"  fonably  expecl  or  defire  thy  Neighbour's  Love  fhould  be 
"  to  thy  felf.  ". 

When  our  blelTed  Lord  gives  an  Abridgment  or  Abfl:ra<St 
of  the  Ten  Commandments,  he  doth  it  in  thefe  Words,  Mat. 
xxii.  37,  38,  39.  Love  the  Lord  thy  God  with  ail  thy  Heart  and 
Souly  i.  e.  Love  God  above  all  Things,  this  is  the  firs!  and  great 
Command.  And  the  fecond  is  like  unto  it.,  Love  thy  Neighbour  as 
thy  felf.,  i.  e.  Confider  him  as  a  Piece  of  human  Nature,  as  a  fe- 
cond Self,  and  imitate  thy  Love  to  thy  felf  in  thy  Conducl  to- 
ward him  :  Or,  according  to  my  Text,  it  may  be  explained  thus; 
Enquire  of  thy  own  Heart  how  thou  wouldft  have  him  love 
thee,  and  let  this  be  the  Rule  and  Meafure  of  thy  Love  to  him. 
All  our  Duties  to  God  or  Man,  all  the  Commands  of  the  firft 
and  the  fecond  Table,  all  the  Dictates  of  the  Law  and  the  Pro- 
phets depend  on  thefe  two  Commandments. 

Then  we  anfwer  the  Defign  of  the  Law,  then  we  obey  the 
Prophets,  then  we  fulfil  the  Commands  o^Mofes^  and  oiChrifi., 
when  we  give  to  God  our  fupreme  Love,  and  when  we  put  our 
felves  in  the  room  of  our  Neighbour,  and  then  carry  it  toward 
him,  according  to  the  Love  we  expe6l  he  fhould  bear  to  us. 
This  is  loving  our  Neighbours  as  our  felves,  and  this  Love  is 
the  fulfilling  of  the  Law,  Rom.  xiii.   10. 

When   OTjr  Saviour  delivers  the  Words  of  my   Text,  'tis 

as 


514  ^^^    Universal  Vol.  II. 

as  if  he  had  faid  to  us,  *'  If  ye  would  pra£life  all  the  Duties 
*'  that  you  owe  to  your  Fellow-Creatures,  and  fulfil  all  the 
*'  Laws  of  the  fecond  Table,  in  the  mod  compendious  and  per- 
'^  fe(fl  Manner,  remember  and  pradlife  this  one  general  Di- 
^*  redion,  Deal  with  the  reft  of  Mankindas  your  Confcience  judges 
*'  they  Jhould  deal  withyou^     But  this  Thought  leads  me  to 

The  Wird  Enquiry,  viz.  Wherein  do  the  peculiar  Excellen- 
cies of  this  Rule  appear  ? 

This  golden  Rule  hath  many  excellent  Properties  belonging 
to  it.  I  ihall  mention  a  few  on  Purpofe  to  imprefs  it  on  your 
Confciences  with  more  Convidlion,  Pleafure,  and  Power. 

I.  ^Tis  a  Rule  that  is  eafy  to  he  under  floods  and  as  eafy  to  be 
apply  d  by  the  meaneft  and  weakeft  Underftanding.  It  is  fo  plain, 
that  what  is  faid  by  Ifaiah  concerning  all  the  Precepts  of  the 
Gofpel,  is  more  eminently  true  of  this  -,  'Tis  an  Highway  of 
Holinefs^  and  the  Wayfaring  Man  tho^  a  Foolftjall  not  err  there- 
in^ Ifai.  XXXV.  8. 

The  Laws  of  Man  are  often  expreft  in  fuch  obfcure  Language 
and  Terms  of  Art,  that  they  puzzle  us  to  find  out  the  Mean- 
ing of  them  :  And  the  nice  Diftindlions  and  fubtle  Reafqnings 
of  Men,  oftentimes  add  to  their  Darknefs,  and  raife  new  Dif- 
putes :  But  this  is  a  Law  that  every  Man  underflands  ;  nor 
is  it  eafy  to  be  clouded  by  the  Comments  and  Glofies  of  crafty 
Men,  if  we  are  but  fincerely  refolved  to  judge  and  pradlife 
according  to  it. 

^u  -By  the  means  of  this  Rule,  they  who  never  ftudied  the  Civil 
Law,  nor  took  Pains  in  enquiring  the  moral  Didates  of  the 
Light  of  Nature  -,  they  who  never  examined  the  Statutes  of  a 
Nation,  nor  the  Rules  of  natural  Juftice,  are  all  furnifh'd  with  a 
Law  or  Rule  of  Equity  in  their  own  Minds,  by  which  to  ma- 
nage their  whole  Pradlice,  with  regard  to  their  Neighbours. 
Thofe  who  are  not  capable  of  long  Trains  of  Reafoning,  or 
of  applying  feveral  general  Rules  to  all  their  particular  Cafes  ; 
yet  are  able  to  look  into  their  own  Hearts,  and  to  afk  this  eafy 
Queftion,  Would  I  my  felf  he  content  to  have  others  deal  thus 
with  me  ?  Why  then  fhould  I  deal  thus  with  another  ? 

II.  'Tis  a  very  fhort  Rule^  and  eafy  to  be  remembered  :  The 
v/eakefl  Memory  can  retain  it  -,  and  the  meaneft  of  Mankind 
may  carry  this  about  with  them,  and  have  it  ready  upon  all  Oc- 
cafions.  Ic  is  of  admirable  Ufe,  to  folve  a  thoufand  Cafes  of 
Confcience  chat  may  arife  on  the  fudden,  and  may  perplex  our 
Minds  v/ich  Difficulty,  "  It  lies  ready  (  fays  a  considerable 

''  Author) 


Scrm.  XXXIII.  Rule  of  Ecittitv.  515 

"  Author  )  for  prcfcntUre  upon  all  Exigencies  nnd  Occafions. 
"  We  can  fcarcc  be  fo  far  furprizcd  by  an  immctliate  NeccfTity 
"  of  ading,  as  not  to  have  time  for  a  fhort  Recourfc  to  this 
"  Rule,  or  room  for  a  fudden  Glance  (  as  it  were  )  upon  it  in 
"  our  Minds,  where  it  rells  and  fparkles  always  like  the  Vrm 
*'  and  Thummim  on  the  Breafl:  o{  Aaron ^ 

If  we  have  no  written  Cafes  of  Confcience,  no  Books  at  hand 
to  dire(fl:  our  Pra6lice,  if  we  have  no  faithful  Mlnifter  near  us, 
no  wife  and  pious  Friend  to  confult  on  a  fudden  Occafion,  this 
one  Rule  written  in  the  Heart,  may  ferve  inftead  of  all  other 
Helps.  This  blefled  Precept  ftrikes  a  fudden  and  facred  Light 
into  the  Mind,  where  the  Cafe  may  feem  intricate  :  It  fhines 
upon  our  Way,  and  makes  our  Path  plain,  where  honed  and 
fcrupulous  Confcience  might  be  juft  before  bewildred  in  the 
dark,  and  know  not  how  to  a6t.  Pra5!ife^  that^  O  Man !  to- 
ward thy  Neighbour^  which  thou  art  convinced  thy  Neighbour 
Jhould  praBife  toward  thee. 

III.  This  excellent  Precept  of  Chri/l^  carries  greater  evidence 
to  the  Confcience.,  and  a  fironger  degree  of  Conviction  in  it.,  than 
any  other  Rule  of  moral  Virtue.  As  I  laid  before,  that  a  very 
little  Reafon  will  ferve  to  apply  it,  fo  I  fay  now,  there  is  not 
much  need  of  Reafoning  to  find  it  out ;  for  we  fetch  the  Proof 
of  it  from  within  our  felves,  even  from  our  own  inward  Senfa- 
cion  and  Feeling.  If  we  would  know  what  is  juft  and  equita- 
ble to  do  to  our  Neighbour,  we  need  but  afk  our  own  inward 
Senfe,  and  our  Confcience  together,  what  we  would  think  equi- 
table and  juft  to  receive  from  him  ?  Thus  there  is  but  one  and 
the  fame  Meafure  of  Juflice.,  by  which  we  muft  meet  it  out  to 
our  felves  and  others  •,  and  that  Meafure  lies  within  us,  even 
in  the  Heart.  .  We  are  very  fenfible  of  Benefits  and  Injuries 
that  we  ourfelves  receive,  and  this  very  Senfe  of  Injuries  and 
Benefits,  is,  as  it  were,  tranfcribed  into  our  Confciences,  from 
the  tendereft  Part  of  our  own  Souls,  and  becomes  there  a  Rule 
Bf  Equity.,  how  we  fliould  treat  our  Neighbours. 

*Tis  a  moft  righteous  Precept  of  the  ancient  Jewifh  Law, 
and  of  univerfal  Obligation,  nou  fhalt  not  have  in  the  Bag.,  or 
in  thine  Houfe.,  divers  JVeights.,  and  divers  Meafures  \  a  great 
and  a  fmall :  [  /.  e.  one  wherewith  to  buy,  and  another  where- 
with to  fell  •,  ]  but  thou  fhalt  have  a  perfe5l  and  jufi  Weight ; 
a  perfeCf  and  juft  Meafure  fhalt,  thou  have.  This  Precept  as 
foon  as  it  is  mentioned,  ftrikes  the  Confcience  with  Convidlion 
of  the  Juftice  of  it :     And  what  is  faid  here  of  Traffick  and 

Dealings 


5i6  ^he  Universal  Vol.  II. 

Dealings  holds  as  truly  of  the  general  Commerce  between  Man 
and  Man,  in  all  the  ordinary  and  extraordinary  Affairs  of 
Life  :  That  mutual  Exchange  of  good  Offices,  whereby  So- 
ciety is  upheld,  mud  be  regulated  in  the  fame  Manner,  and 
by  the  fame  Rule ;  and  the  immediate  Convidion  of  the  E- 
quity  of  it,  doth  as  ftrongly  ftrike  the  Confcience.  "  There 
"  muft  be  a  perfedb  Weight,  and  a  jufl:  Meafure,  (  faith  the 
Author  before  cited  )  "  by  which  all  Men  are  mutually  obli- 
"  ged  to  regulate  their  Condu6t,  in  adling  and  fuffering,  in 
"  commanding  and  obeying,  in  giving  and  receiving  ;  and 
"  this  can  be  no  other  than  the  equal  and  righteous  Rule  of 
"  the  Text  j  ^he  doing  in  all  Cafes,  and  to  all  Perfons,  even 
*'  as  we  would  be  done  unto.  There  is  no  one  fo  abfurd  and 
''  unreafonable,  as  not  to  fee,  and  acknowledge  the  abfolute 
*'  Equity  of  this  Command  in  the  Theory,  however  he  may 
"  fwerve  and  decline  from  it  in  his  Pradlice."  For,  it  is  foun- 
ded not  only  in  the  Reafon  of  Things,  and  in  the  common 
Share,  and  equal  Intereil  that  we  all  have  in  humane  Nature ; 
but  'tis  alfo  written  in  the  mod  fenfible  and  the  tendered 
Part  of  our  Conditution  •,  and  from  thence  'tis  deriv'd  to  the 
Mind  and  Judgment,  as  a  Law  of  Behaviour  towards  our 
Fellow-Creatures. 

IV.  Hence  it  comes  to  pafs,  that  //  is  a  Precept  particular- 
ly fitted  for  Pracfice^  becaiife  it  includes  in  it  a  po^ujerful  Motive 
to  flir  us  up  to  what  it  enjoins.  This  Character  of  it,  I  boirow 
from  the  fame  Author,  who  talks  thus  upon  it  :  "  Other  mo- 
"  ral  Maxims  propofe  naked  Truths  to  the  Underfianding, 
"  which  operate  often  but  faintly  and  flowly  on  the  IVill  and 
"  Paffions^  the  two  a6tive  Principles  of  the  Mind  of  Man  : 
*'  But  'tis  the  peculiar  Charader  of  this  Rule,  that  it  addref- 
"  feth  it  felf  equally  to  all  thefe  Powers  (  even  to  the  Paffions, 
"  and  the  Will,  as  well  as  the  Under/landing  ; )  it  not  only  di- 
"  reds,  but  influences  •,  it  imparts  both  Light  and  Heat;  and, 
*'  at  the  fame  time  that  it  informs  us  clearly  what  we  are  to 
"  do,  excites  us  alfo  in  the  mod  tender  and  moving  Manner, 
to  the  Performance  of  it ;  for,  in  truth,  its  Seat  is  not  more 
in  the  Brain,  than  in  the  Heart  of  Man  :  It  appeals  to  our 
very  Senfes  themfelves,  and  exerts  its  fecret  Force  in  fo  pre- 
vailing a  Way,  that  it  is  even  felt  as  well  as  underdood  by  us. 
There  is  nothing  that  we  know,  that  gives  a  Man  fo  true 
and  lively  a  Senfe  of  the  Sufferings  of  others,  or  redrains 
him  fo  powerfully  from  doing  unrighteous  and  oppreffive 

Things, 


<c 


(c 


Serm.  XXXIII.  Rule  of  Equity.  517 

'^  Things,  as  his  having  fmarted  formerly  liimfelf  under  the 
"  Experience  of  them.  Now  the  fuppoling  another  Man's 
<^  ill  Ulage  to  be  our  own,  is  the  giving  our  Hives  a  prefent: 
'^  Senfe,  as  it  were,  and  a  kind  of  feigned  Experience  of  ic  ,• 
'^  which  doth,  for  the  time,  ferve  all  the  Purpofes  of  a  true 


"  one." 


V.  It  is  fuch  a  Rule,  as,  if  well  apply 'd,  '-coill  almojl  always 
fecure  our  Neighbour  from  Injury,  andfecure  us  from  Guilty  if  v:c 
Ihould  chance  to  hurt  him,  God  will  not  impute  Guilt  to  us, 
if  we  Ihould  happen  to  millake  in  a  Point  of  doubtful  En- 
quiry, and  to  hurt  our  Neighbour  by  a  confcientioiis  Obedi- 
ence to  this  Rule. 

I  fay,  ic  will  almofl  ahvays  fecure  us  from  injuring  our 
Neighbour.  I  cannot  fay,ic  is  always  an  abfolute,  infallible, 
and  certain  Rule  of  Right  and  JVrong  ;  for  our  Knowledge 
of  the  eternal  Rules  of  Right  and  IVrong  is  but  imperfe6l  ; 
neither  our  own  Pleads  or  Hearts  are  furnidied  with  all  the 
various  and  particular  Principles  of  Equity.  A  meer  enquiry 
into  our  own  PTearts  or  Confciences,  can  never  give  us  a 
'perfedl  Knowledge  of  the  ahflra^cd  Rules  of  Juftice  :  Nor 
'Can  ic  determine  us  to  the  certain  Pra6lire  of  it,  in  all  the 
'mod  intricate  Cafes,  unlefs  thefe  perfect  Rules  of  Jujtice  were 
fully  written  in  tl>e  Plearc  or  Mind  of  every  Man.  But  un- 
■der  the  prefent  Circumftances  of  Mankind,  in  this  poor,  ig- 
•lioranc,  and  corrupt  State  of  human  Nature,  ic  appears  to  be 
-the  bert,  the  moll:  righteous,  the  moft  fecure,  and  the  mofl 
univerfal  Rule  that  ever  could  be  invented  or  given  to  Men; 
for  it  will  certainly  fecure  and  prevenc  every  Man  from  in- 
juring his  Neighbour  in  all  Cafes,  except  where  he  himfelf 
is  willing  and  contenc  to  receive  equal  Injury  :  And  I  am 
fure.  Self  Love  will  tell  u?,  that  thefe  Cafes  are  exceeding  few. 

Ic  is  evident  therefore,  that  an  honeftMan  will  fcarce  ever 
miftake  in  keeping  clofeto  this  Rule.  And  if  I  (liould  then 
■happen  to  do  an  Injury  to  my  Neighbour,  inflead  of  flridh 
Equity,  yec  I  can  appeal  to  God,  and  fay,  I  endeavoured  to 
♦  apply  this  Rule  to  my  Confcience,  in  the  prefent  Circumflan- 
ces,  with  the  utmoft  Sincerity,  I  a6ted  no  otherwife  to  my 
Neighbour,  than  I  defired  or  judged  ic  reafonable  for  my 
Neighbour  to  adl  towards  me  in  the  like  Cafe.  And  furely 
my  unavoidable  Miftake  will  not  be  imputed  to  me  as  a 
Crime,  where  I  have  honeftly  followed  the  Rule  my  Saviour 
has  given  me,  and  afted  therein  according  to  the  beft  Ca- 
pacity of  my  Judgment* 

VI.  *Tis 


5i8  The  Universal  Vol.  H. 

VI.  *21s  a  Rule  as  much  fitted  to  awaken  us  to  Jincere  Repeit" 
tance  upon  the  Travfgrejjion  of  it,  as  it  is  to  direct  us  to  our  pre- 
font  Duty.  This  Rule  abides  in  the  Bofom  of  a  Chrift:ian,it 
dwells  fo  near  him,  that  it  is,  as  it  were,  mingled  with  Con- 
fcience  itfeif,*  and  by  this  means,  it  becomes  not  only  a  fafe 
Guide,  but  a  /harp  reprover  too ;  it  foon  puts  us  in  mind  where 
either  Inclination  or  Pra6lice  warps  towards  Injuflice  and  De- 
ceit. Have  we  never  felt  our  Confcience  flinging  us  with  a 
bitter  Refle6tion  deriv'd  from  this  Rule,  when  we  have  neg- 
ledled  in  anylnflance  to  fulfil  our  Duty  to  our  Neighbour ;  I 
am  Aire  if  we  keep  it  much  in  view,  we  could  neither  prac- 
tice Injuflice  with  Eafe  of  Mind,  nor  dwell  long  under  this 
'>Guilt,  without  fome  inward  Reproaches:  If  the  Precept  had 
.not  Power  enough  to  reflrain  us  from  prefent  Sin,  yet  it 
would  fpur  us  on  to  ferious  and  fpeedy  Repentance. 

[  Here  the  Sermon  may  be  divided,  if  it  he  too  long  to  be  read 
in  a  Family  at  once.  ] 

VJI.  It  is  a  mofl  extenfim  Rule,  with  regard  to  all  the  Stati- 
ons y  Ranks,  and  Chambers  of  Mankind'-,  for  it  is  perfeftly  fuited 
to  them  all:  And  I  think  it  may  be  faid, that  'tis  equally  ufe- 
ful  to  the  Rich  and  the  Poor,  to  the  Buyer  and  the  Seller,  to 
the  Prince  and  to  the  Peafant,  to  theMafter  and  the  Servant : 
They  all  come  under  the  fingle  Rule  of  Duty  and  Juflice  : 
This  fliould  govern  them  in  all  their  Conduft.  Be  yowr  Con- 
dition, O  Chriflians,  what  it  will  in  the  World,  do  but  put 
your  felves  into  the  Circumftances  of  one  another,  in  your 
own  Thoughts,  for  a  Moment,  and  ask  what  is  reafonable  to 
be  done  to  your  felves  ?  and  your  Confciences  will  return  a 
fpeedy  and  eafy  Anfwer  what  you  fliould  do  to  others. 

Let  the  Tenant  fay,"  If  I  were  a  Landlord,  what  fliould  I 
^'  think  reafonable  that  my  Tenant  fliould  pay  me?  And  the 
*'  Landlord  fliould  ask  himfelf,  were  I  a  Tenant,  wh^t  fliould 
*'  I  claim  of  my  Lmidlord  ?''  I  would  have  the  Mafter  en- 
*'  quire,  What  fliould  I  expe6l,  if  I  were  a  Servant,  at  the 
*«  Hands  of  my  Majier,  V  And  let  the  Servant  fay.  What, 
<«  if  I  were  a  M^y?^r,  fliould  I  expe6l  from  the  Hands  of  one 
"  i\\2X  ferved  m^T'  Parents  fliould  ask  themfelves,*'  Iflhad 
*^  been  a  negligent  Child,  2^r\d  guilty  of  fome  trifling  Offence, 
'^  could  I  think  it  jufl:  my  Father  fhould  be  in  fuch  a  Pafl[ion 
^«  with  me  ?"  And  the  Son  fliould  enquire,  <^  If  I  were  a 
"  Father,  would  I  not  think  it  reafonable  my  Child  fliould 
"  obey  me  in  fuch  particular  Inftances  or  Commands  ?" 

Thus 


Serm.  XXXHI.  Rule  of  E<iUiTY.  519 

Thus  che  Landlord  and  Tenant,  thus  thcMaftcr  and  Servant, 
thus  the  Father  and  the  Son  may  conic  to  an  Aajuflment  of 
their  mutual  Obligations. 

'J'he  Merchant  ihould  lay  to  himfelf,  "  If  I  were  an  /Ir- 
"  tificer^  fhould  1  think  it  reafonable  that  the  Labour  of  my 
''  Hands,  and  the  Sweat  of  my  Brows,  (liouid  be  fcrew'd 
*'  down  to  fo  cheap  a  Price /*  'Yh^t  Seller  of  Goods  fliouldfay, 
*'  If  1  were  the  i^wy^r,  would  I  think  it  jufl  to  have  fuch  cor- 
*'  rupc  or  faulty  Wares  put  into  my  Hands  ?  Am  I  willing 
**  to  have  my  Nccellity,  my  If^norance,  or  Unwarinefs  thus 
"  impofed  uponV"  And  the  Buyer  fliould  ask  himfelf,  ^'  If 
*'  I  were  the  Seller^  Ihould  i  bear  to  have  my  Goods  thus 
"  run  down  and  depreciated  below  their  jufl  Value  ?" 

The  learned  Prbfellions  may  alfo  learn  their  Duty  from 
this  Rule.  The  Lcrjoyer  fliould  fay  to  himfelf,  '*  What  If  I 
"  were  the  Client,  Ihould  I  think  it  equitable  to  have  my  Caufe 
*'  fo  long  delay 'd  by  fo  many  Shiftings  and  Efcapes  from  a 
'*  Determination  ?"  The  Phyftcians  and  the  Surgeons  Ihould 
put  themfelves  in  the  Places  of  their  fick  or  wounded  Pati- 
entSy  and  fay,  *^  Do  we  prefcribe  never  a  Potion,  or  ufe 
^'  never  a  Plaifter  more  than  we  would  think  proper  for  our- 
"  felves,  if  we  were  languilhing  under  the  Time  Sicknefs  or 
^^  Wounds  y  Do  we  take  the  fame  fafe  and  fpeedy  Methods 
*'  of  Relief  for  others  that  we  would  have  apply'd  to  our 
*'  felves  ?"  And  the  Preachers  of  the  Gofpel  (houid  place 
*-^  themfelves  in  the  room  of  their  Hearers,  and  fay,  "  Do 
^'  we  labour  in  our  Clofecs,  in  our  fecrec  Hours  of  Retire- 
"  ment,and  in  our  publick  Minidracions,  for  theConverfion 
"  and  Salvation  of  thofe  who  hear  us,  as  we  would  haveMi- 
"  niflers  do  for  us,  if  we  were  perilhing  in  our  Sins,  and  in 
*^  Danger  of  eternal  Death  ?  Do  we  take  fuch  Pains  to 
*'  awaken  the  Slumberers  upon  the  Borders  of  Hell,  as  we 
'^  ourfelves  would  have  others  take,  in  order  to  awaken 
*^  us  out  of  fuch  fatal  Slumbers  ?  Do  we  fludy  and  con- 
"  trive  with  what  divine  Cordials  we  fliall  refrefh  and  com- 
*'  fort  the  Mourners  mZ'ion,  even  as  we  ihould  defire  to  be 
"  comforted  and  refrefhed  ?"  Such  fort  of  Self- Enquiries  as 
thefe,  will  lead  us  to  the  Praclife  of  our  prefent  Duty,  and 
folve  many  a  difficult  Cafe  of  Confcience  better  than  turning 
ever  the  largeft  Volumes. 

VIII.  This  facred  Rule  is  a  moji  comprehetifive  oncy  mtb  re- 
gard to  all  the  Anions  and  Duties  that  concern  our  Neighbours, 
'Tis  not  confined  meerly  10  the  Praftice  gf  >j?/V^,but  it  ex- 

tend 


II 


520  The  Universal  Vol  II.  • 

tends  much  wider  and  farther:  Ic  is  of  mighty  Influence  in 
theDireclion  and  Pra6lice  of  Meeknefs,  of  Patience,  of  Cha- 
rity, of  'lYuth  and  Faithfuhiefs,  and  every  kind  of  foetal  Vir- 
tue^  and  a  moll  happy  Guard  again fl  every  foc'ial  Vice, 

It  would  be  endlefs  to  enter  into  all  the  fpecial  Cafes  of 
Vice  and  Virtue^  which  relate  to  the  focial  Life,  and  to  Ihew 
how  much  they  are  afre6led  by  this  Rule,  and  what  divine 
Advantages  we  may  attain  for  the  Pra6lice  of  Morality,  by 
keeping  this  one  Sentence  ever  upon  our  Thoughts.  Yet  I 
cannot  pafs  over  fo  important  a  Theme,  without  giving  a 
lliort  Specimen  of  fome  of  thefe  Advantages. 

This  golden  Precept  would  teach  us  how  to  regulate  our  Tem- 
per and  general  Behaviour  in  the  World.     Am  I  not  willing  to 
be  treated  in  an  affable  and  civil  Manner  by  thofe  who  con- 
verfe  with  me?  Lee  me  treat  others  then  with  all  becoming 
Civility,  and  make  it  appear  that  Chriflianity  is  a  Religion 
of  true  Honour,  and  that  a  Chriflian  is  indeed  a  well-bred 
Man.    Do  1  think  it  unreafonable  that  my  Neighbour,  though 
he  be  my  Superior,  ihould  aflume  haughty  Airs  and  difdain 
me  ?  Let  me  watch  therefore  againfl  all  fuch  fcornfulSpeeches 
and  difdainful  Airs,  when  I  converfe  with  one  who  is  inferior 
to  me.     Do  1  think  it  a  grievous  thing,  that  a  Man  Ihould 
break  out  into  fudden  Paffion  againfl  me,  if  I  happen  to  fpeak 
a  Word  contrary  to  his  Sentiment,  or  to  fet  himfelf  inaRage 
for  a  Trifle  ?    Let  me  fet  a  flri6l  Guard  then  over  all  my 
paflTionate  Powers,  and  learn  to  bear  Oppofition  withoHt  Im- 
patience.    Let  me  quench  the  firfh  Rifmgs  of  fudden  An- 
ger, lefl:  they  kindle  into  a:i  ungoverned  Flame,  and  hurry 
me  on  to  the  Praftife  of  what  I  condemn  in  others. 

This  excellent  Rule  would  teach  us  Tendernefs  and  Ben-efi- 
ccnce  to  thofe  that  are  unhappy.  We  (hould  never  make  a  Jeft 
of  the  Lame  or  the  Blind,  the  Crooked  or  the  Deformed  ; 
we  lliould  never  ridicule  the  natural  Infirmities  of  the  meaneft 
of  our  Fellow- Creatures,  nor  their  providential  Difad vanta- 
ges, if  we  did  but  put  ourfelves  in  the  room  of  the  Blind  and 
Lame,  the  Deformed  and  the  Poor,  and  ask  whether  we  fhould 
think  it  jufl  and  reafonable  to  be  made  the  Mockery  and  the 
Jefl:  of  thofe  that  behold  us.  We  iliouid  certainly  be  inclin- 
ed to  vifit  the  Sick,  and  feed  the  Hungry,  to  give  Drink  to 
him  that  is  a-thirfl:,  and  to  fecure  the  Feeble  and  Helplefs 
from  the  Oppreflion  of  the  Mighty,  if  we  enquired  of  our 
own  Hearts,  what  Treatment  we  lliould  expe6l  if  we  were 
hungry  and  thirfl;y,    if  we:were  fick  and  helplefs* 

This 


Serm.  XXXIII.  Rule  of  Ec^uity.  T:t 

This  blcfTcd  Command  of  our  Saviour  would  incline  us  to 
reprove  mth  Gentknejs^  to  punifh  v:ith  Adcrcy,  and  never  to  cen- 
jure  others  without  a  jiijt  Reafon,  and  a  plain  Call  cf  Providence; 
ioT  we  ourfclvesdefire  and  would  realbnably  expc6l  this  fore 
of  Treatment  from  others.  If  we  carry'd  this  Sentence  al- 
ways in  our  Memories,  (liould  we  blaze  abroad  fcandalous 
Reports  before  we  know  the  Truth  of  them  ?  and  publidi 
doubtful  Sufpicions  of  our  Neighbour's  Guilt  ?  Should  we 
blacken  his  Chara6ler  to  the  utmofb,  even  where  there  is  a 
real  Crime,  and  make  no  reafonable  Allowances  for  him  ? 
Should  we  perpetually  teaze  Children,  Servants,  or  Friends 
with  old  Faults,  and  make  their  Follies  andMifcarriagcs  the 
Matter  of  our  delightful  Converfation  ?  Should  we  cenfure 
every  little  Deviation  from  the  7Vuth,  as  Herefy  ?  Should 
we  pronounce  Anathemas  and  Ciirfes  upon  him  that  leaves 
out  of  his  Creed  a  few  hard  Words  which  Men  have  invent- 
ed, or  that  differs  from  us  in  the  Bufinefs  of  Meats,  and  Days, 
and  Ceremonies  ?  We  ourfelves  think  it  hard  to  have  doubt- 
ful Reports  of  Evil  publilli'd  concerning  us,  and  Sufpicions 
blown  up  into  Guilt :  We  think  it  hard  if  our  Crimes  are  ag- 
gravated to  the  utmoft,  and  no  reafonable  Allowances  are 
made:  We  find  it  very  painful  to  us,  and  think  it  unreafon- 
able  to  be  ever  teazed  with  the  mention  of  our  former  Fol- 
lies, or  to  have  our  little  Differences  from  another's  Faith  or 
Worlliip  to  be  pronounced  Herefjy  and  to  be  cut  off  from 
the  Church  for  it. 

In  (liort,  if  this  bleffed  Rule  of  our  Saviour  did  but  more 
imiverfally  obtain,  we  ihould  never  perfecute  one  another 
for  our  Difagreement  in  Opinion,  for  we  iliould  then  learn 
this  Leffon,that  another  has  as  much  Right  to  differ  from  me 
in  his  Sentiment,  as  1  have  to  differ  from  him.  If  this  Rule 
did  but  prevail  amongfl:  all  that  own  the  Chriftian  Name  ; 
then  Triiih,  Flonedy  and  Jufdce,  Meekncfs  and  Love  would 
reign  and  triumph  thro'  all  the  Churches  of  Chriff,  and  thofe 
vile  Affections  and  Pra6lices  of  Pride,  Envy,  Wrath,  Cruelty, 
Backbiting,  and  Perfecution  would  be  baniflied  for  ever  from 
amongft  us. 

IX.  'Tis  not  only  a  Rule  of  Equity  and  Love  to  direct  our 
whole  Conduci  tcioard  our  Neighbours  in  the  foe iaJ  Life,  but  it  is 
alio  a  Rule  of  the  higheft  Prudence  ivith  regard  to  cur  felves  ;^rd 
it  promotes  cur  own  Intereft  in  the  beft  manner:  For  if  we 
make  Confcience  of  treating  our  Neighbours  according  to  all 
ihe  Juftice  and  Tenderjiefs  that  this  Rule  will  incline  us  to, 

L  1  we 


Sii  The  llNivtlisAL  Vol.  ir. 

we  may  reafonably  expeft  the  fame  kind  and  tender  Treat- 
ment from  thofe  that  are  round  about  us.  Such  a  Praftice 
will  naturally  engage  the  greatefl:  Part  of  Mankind  on  our 
Side,  whenfoever  we  happen  to  be  afTaulted  or  opprefl  by 
the  Sons  of  Malice  or  Violence.  Happy  is  thatPerfon  who 
has  gained  the  Love  of  Mankind,  by  making  the  Love  of  him- 
fcJf  a  Rule  and  Meafure  of  his  Adlions  toward  them,  and 
who  has  pioufly  followed  that  Precept  of  the  Law  of  God, 
Love  thy  Neighbour  as  thy  felf. 

Let  us  remember  that  we  live  in  a  changeable  World,  and 
the  Scenes  of  Life  are  continually  fliifcing.  I  am  now  a  Maf- 
ter,  and  in  Pofleflion  of  Riches,  and  if  I  treat  my  Servant, 
or  any  poor  Man  infolently,  I  may  expeft  the  like  infolenc 
Treatment  if  my  Circumftances  fink,  and  reduce  me  to  a 
State  of  Poverty  or  Service.  But  if  I  follow  this  golden  Rule 
of  our  Saviour,  in  treating  my  Inferiors,  I  do  (  as  it  were  ) 
hoard  up  for  myfelf  a  Treafure  of  Merit  and  Benevolence 
amongfl:  Men,  which  I  may  hope  to  receive  and  tafte  of,  in 
the  Day  of  mv  Neceffity  and  Diftrefs.  Thus  in  behaving 
myfelf  toward  others  according  to  this  holy  Rule  of  Friend- 
fhip,  I  not  only  pleafe  and  obey  my  God  and  my  Saviour, 
but  1  happily  fecure  my  temporal  Intereils  alfo. 

X.  In  the  Laji  Place,  to  mention  no  more.  This  Rule  h 
jilted  to  make  the  whole  fForld  as  happy  as  the  prefent  State  of 
Things  will  admit.  It  is  not  to  be  defcribed  nor  conceived 
what  a  Multitude  of  Bleffings  and  Felicities  the  Pra6lice  of 
this  fingle  Precept  would  introduce  among  all  Mankind. 

If  we  were  not  thus  wrapt  up  intirely  in  felf,  in  our  own 
Party,  or  in  our  own  Kindred,  but  could  look  upon  our  Neigh- 
bours as  our  other  fehes,  and  feek  their  Advantage  together 
with  our  own,  every  Man  would  become  a  diifufive  Bleffing 
amongft  his  Neighbours,  and  the  mutual  Benefits  of  Man- 
kind would  fcatter  Happinefs  through  all  the  World.  In 
fuch  a  beneficent  State  as  this,  every  Man  would  be,  as  it 
were,  a  good  Angel  to  all  that  came  within  the  reach  of  his 
Commerce ;  this  Earth  would  be  a  little  Image  of  Heaven  ; 
and  our  prefent  focial  Life  amongfl:  Men  would  be  a  Fore- 
tafte  of  our  future  Happinefs  among  Saints  and  Angels.  In 
thofe  glorious  Regions,  every  one  rejoices  in  the  Welfare  of 
the  whole  Community,  and  they  have  a  double  Reliih  of 
their  own  perfonal  Bleflednefs,  by  the  Pleafure  they  take  in 
contributing  to  the  BlefTednefs  of  all  their  Fellows. 

Thus  have  I  given  a  (hort  and  very  imperfefl  Account  of     i 

the  11 


Serm.  XXXIII.  Rule  of  Equity.  523 

the  Exellcncics  of  this  facred  Rule  of  Equity  and  Love,  and 
named  fomc  of  tlic  Advantages  ic  has  above  mofk  other  Pre- 
cepts of  Morality.  It  remains  only  that  I  make  two  or  three 
Keiledlions  on  fo  agreeable  a  Siibjedl. 

Rejkclion  I.  In  what  a  compendious  Method  has  our  Sa- 
viour provided  for  the  Praclice  of  all  the  moral  Duties  cn- 
join'd  by  Mofes  and  the  Prophets  I  For  he  has  fummM  them 
up  in  a  very  few  Words,  and  reduced  them  to  one  (liort  Rule; 
but  the  Extent  and  Comprehenfion  of  it  is  univerfal,  and  al- 
moft  infinite.  Though  we  fhould  forget  twenty  particular 
Precepts  of  Love  and  Righteoufnefs,  yet  if  this  be  frefli  in 
our  Thoughts,  and  always  ready  at  Hand,  we  fhall  pra6ticc 
all  thofe  particular  Precepts  effedlually,  by  the  meer  Influ- 
ence of  this  one  general  Rule. 

'Tis  true,  *cis  a  real  Advantage  toward  ourPra6lice  of  Vir- 
tue and  Juftice,  to  have  the  Mind  ftor'd  with  fpecial  Pre- 
cepts, fuited  particularly  to  every  Cafe;  but  where  the  Me- 
mory is  defective,  or  other  Rules  are  not  learnt,  this  golden 
one  will  do  very  much  towards  fupplying  the  Place  of  many. 
Our  Saviour  himfelf  grants  this  Truth,  when  he  fays.  This 
i:  the  La^vo  and  the  Prophets. 

Reflection  II.  What  divine  Wifdom  is  manifefted  in  mak- 
ing this  golden  Rule  cf  Equity  a  fundamental  Law,  in  the  two 
mofh  famous  Religions  that  ever  God  appointed  to  the  Chil- 
dren of  Men ;  that  is,  the  Je'Uiipo  and  the  Chriftian  I  Love  thy 
Neighbour  as  thy  feJf,  was  a  Rule  appointed  to  the  ^ews,  Levit. 
xix.  18.  This  is  repeated  by  our  Saviour, M^r^  xix.  19.  And 
an  happy  Explication  or  Comment  on  it  given  in  my  Text, 
fFhatfoever  ye  "u^ould  that  Men  fhould  do  to  you,  do  ye  eijen  fo  unto 
them ;  for  this  is  theLa^jj  and  the  Prophets.  There  were  none 
of  the  Heathen  Philofophers  that  delivered  this  as  a  general 
Law,  in  fo  flrong,  fo  univerfal,  and  fo  comprehenfive  a  Man- 
ner as  our  Saviour  has  done,  though  one  or  two  of  them  of- 
fered fome  occafional  Hints  of  the  fame  Kind.  But  our  Sa- 
viour appoints  it  as  the  grand  Rule  of  focial  Virtue,  amongfl 
all  the  Subjedls  of  his  Kingdom  ,*  and  he  tells  us  too,  that 
this  is  the  Sum  and  Subflance  of  the  Diredlions  given  by 
Mofes  and  the  Prophets  for  the  Conduft  of  Men  toward  their 
Fellow-Creatures. 

The  Wifdom  of  this  Precept  eminently  appears  herein  : 
Our  blefled  Lord  well  knew  that  Self-kve  would  be  a  power- 
ful Temptation  to  Men,  to  turn  them  afide  from  the  facred 
Laws  cf  Juftice,  in  treating  their  Neighbours ;    and  there- 

L  1  2  fore 


5^4  The  Universal  Vol.  11. 

fore  he  wifely  takes  this  very  Principle  of  Self-Love^  and 
joins  ic  in  the  Confukation  with  our  Reafon  and  Confcience, 
how  we  fhould  carry  it  toward  our  Fellow-Creatures.  Thus 
by  his  divine  Prudence,  he  conftrains  even  this  felfifli  and 
rebellious  Principle  to  affift  our  Confciences  and  our  rational 
Powers,  in  diredUng  us  how  to  prail^ife  the  focial  Duties 
of  Life. 

It  was  Chrjji  the  Son  of  God  who  gave  Laws  to  Mofes  for 
Jfrael  before  his  Incarnation,  and  'tis  he  who  is  come  in  the 
Flefli,  as  a  Preacher  of  Righteoufnefs  to  Men,  in  thefe  latter 
Days;  and  in  both  thefe  Seafons  of  Legiflature,  he  has  ma- 
nifefted  this  facred  Wifdom.  Te  know  the  Heart  of  a  Stranger^ 
(faich  the  Lord,  in  hisDiftates  to  Mc/^j-)Exod.  xxiii.9.  For 
ye  'were  Strangers  in  the  Land  of  Egypt^  therefore  thou  Jloalt  not 
opprefs  a  Stranger.  And  he  gives  us  ftill  the  fame  general 
Kule  for  ourCondu(Si:;  "  Look  into  your  own  Hearts,  confi- 
*'  fidcr  what  human  Nature  is,  you  know  you  are  Men  of 
*'  like  Frailty  with  others,  enquire  what  Treatment  you 
*'  would  reafonably  expe6l  from  your  Fellows,  and  be  fure 
*'  you  pradlife  in  the  fame  Manner  toward  them/' 

Rejliflion  III.  Since  the  Wifdom  of  Chrijt  thought  fit  to 
teach  us  Rules  of  Equity  and  Righteoufnefs  amongft  Men, 
and  has,  as  ic  TVere,  extra6ted  the  very  Soul  and  Spirit  of  all 
focial  Duties,  and  fumra'd  them  up  in  this  fliorc  Sentence  : 
Let  not  the  Difciples  of  Chrift  forget  this  Rule;  nor  let  the 
mofl  eminent  and  exalted  Chriflians  think  it  beneath  their 
Study  and  their  Pra6lice.  The  Love  of  God  and  Chrift  is  not 
the  whole  of  our  Duty,  nor  can  we  be  Chriftians  indeed,  if 
we  negle6l  to  love  our  Neighbour.  How  vain  are  all  our  Pre- 
tences to  Faith  in  Chrift,  and  Piety  toward  God,  if  we  grow 
carelefs  in  our  Conduft  toward  Menl  All  our  fancied  Attain- 
mencs  in  the  School  of  Chrift,  how  are  they  difgraced  and 
deflroyed,  if  we  abandon  this  Rule  of  moral  Virtue,  and  treat 
our  Neighbours  contrary  to  this  divine  Principle  of  Equity 
and  Love. 

What  fliall  we  anfwer  in  the  great  Judgment  Day,  to  an 
enquiring  God,  when  in  flaming  Fire  helliall  put  us  in  Mind? 
''  I  gave  you  a  plain  and  eafy  Rule  of  Righteoufnefs  in  my 
'^  Word,  I  wrote  it  in  your  Hearts  alfo,  in  very  legible  Cha- 
'«  rafters :  If  you  had  but  looked  carefully  unto  yourConfci- 
"  ences,  you  might  have  read  it  there :  But  you  refolved  to 
«^  facrificeall  to  yourLufts;  you  have  wronged  and  defraud- 
*'  ed  your  Brethren, and  expofed  your  felves  corny  righteous 

*^  Sentence^ 


Serm.  XXXIII.  Rule  of  Equity.  s^-S 

<*  Sentence,  for  your  wilful  Pradlifc   of  IJnrighteoiifnefs 
"  againll  fo  plain  a  Law." 

'Tis  a  JLifl  Remark  which  has  been  often  made  on  thisOc- 
*^  cafion  :  *'  The  Heathen  Emperor  Scvcrus  fliall  rile  up  in 
*'  the  Judgment  with  fuch  a  Generation  of  Chrijliansy  and 
^'  condemn  them  :  For  he,  by  the  Light  of  Nature,  was 
"  taught  highly  to  reverence  this  Precept,"  when  he  had 
learnt  it  from  the  Profeilbrs  of  Chriftianity.  You  might  read 
it  upon  the  Walls  of  his  Palace,  *twas  engraven  there  to  go- 
vern his  Court  in  the  Times  of  Peace;  and  'tis  faidjhe  car- 
ried it  to  War  with  him  in  the  Banners  of  his  Army,  that  it 
might  regulate  his  Condudl,  upon  all  military  Occurrences. 

What  a  Pity  it  is  that  Severus  was  a  Heathen  !  Or  rather, 
what  a  Shame  and  Sorrow  it  is,  that  there  (hould  be  fo  few 
of  this  Character  in  the  Courts,  in  the  Armies,  in  the  Mar- 
kets, the  Shops,  and  the  Families  of  Chriftians  !  When  will 
that  blefled  Day  come,  that  iliall  bring  this  departed  Glory 
back  again  to  the  Church  of  Cbrijt  ?  When  iliall  the  Spirit 
of  Faith  and  Charity  be  poured  down  from  on  high,  and 
Righteoufnefs  come  from  Heaven  to  dwell  among  us  ? 
The    Recollection. 

Blefled  Saviour,  how  great  is  thy  Goodnefs,  to  give  us  fo 
compleat,  fo  plain,  fo  eafy,  and  fo  divine  a  Rule,  to  fquare  all 
our  A<5lions  in  the  focial  Life !  How  happily  hafl:  thou  com- 
prized Mofes  and  the  Prophets  in  two  iliort  Lines,  that  is,  the 
Command  of  a  fupreme  Love  to  the  Lord  our  God,  and  a  Love 
to  our  Neighbour  like  that  which  we  bear  to  our  felves  ? 

Remember,  O  my  Soul,  this  fliort  and  comprehenfive  Lef- 
fon ;  and  amongft  all  thy  Duties  and  Zeal  toward  thy  God, 
forget  not  this  Rule  of  Condudl  toward  thy  Fellow-Creatures. 
I  can  never  complain,  'tis  too  high  and  hard  for  my  Under- 
{landing  to  apprehend,  or  too  tirefome  and  painful  for  my 
Memory  to  retain,  or  too  burthenfome  to  carry  it  about  al- 
ways with  me.  I  am  convinced,  fully  convinced  of  the  Juf- 
tice  of  it;  It  ftrikes  upon  my  Confcience  with  flrong  Lighc 
and  Evidence,  and  fometimes  I  feel  the  Force  of  it,  like  an 
•inward  Motive,  awakening  me  to  the  Pradtice  of  all  that  ic 
enjoins.  O  that  I  might  ever  live  under  its  prevailing  In- 
fluences, and  then  I  might  humbly  appeal  to  God,  that  I  have 
tranfaded  my  Affairs  with  Men,  by  the  Principles  of  flncere 
Godlinefs,  Truth,  and  Juffice. 

.     Forgive,  O  my  gracious  God,  all  the  wretched  Indances 
of  my  Departure  from  this  facred  Law  of  Equity.     This  fa- 

L  1  3  crei 


"t 


52(5'  Tie  Unitersal  Vol.  IL 

cred  Law  will  awaken  the  Soul  to  Repentance,  as  well  as  di- 
redi  it  to  Duty  :  And  whatever  Station  of  Life  I  am  engaged 
in,  whatever  Rank,  Charafter,  Office,  or  Relation  I  bear  in 
the  World,  or  in  the  Church  of  Chrijt ;  let  me  form  all  my 
future  Condudl  by  this  Command  of  my  Saviour,  let  me  bring, 
all  my  pad  Atlions  to  this  holy  Teft,  and  let  my  Confcience 
repent  or  rejoice. 

O  how  bright  a  Luflre  would  be  caft  on  the  Religion  of 
3^efuSy  and  on  all  the  Profeffors  of  it,  if  this  Rule  were  al- 
ways in  ufe!  But  alas!  it  lies  filentin  our  Bibles,  and  we  hear 
it  not;  or  it  fleeps  in  ourBofoms  and  we  awake  it  not,  vvhea 
we  have  mofl  need  of  its  AlTlflance.  We  read  and  we  for* 
get  even  this  fliortRule  of  Righteoufnefs,  and  thus  we  prac- 
tife  Iniquity  daily,  and  injure  our  Neighbours  without  Re- 
morfe.  O  wretched  Creatures  that  we  are  1  How  great  is 
Gur  Negligence  and  our  Guilt,  that  we  don't  fo  much  as  ask 
our  Confciences  honeflly,  how  we  lliould  treat  our  Fellow- 
Creatures;  but  we  askourLufts  and  our  Paflions,  we  enquire 
of  our  Ambition  and  Pride,  our  Covetoufnefs^our  Wrath  and. 
Revenge,  how  we  iliould  behave  towards  others. 

Reflect,  O  my  Soul,  how  often  thou  haft  turned  afide  from 
this  blefled  Rule  of  thy  Saviour,  by  confulting  with  the  cor- 
rupt Principles  of  Flefh  and  Blood  !  How  often  haft  thoa- 
neglefted  this  holy  Precept,  to  follow  the  vicious  Cuftoms 
of  a  ftnful  World,  and  a  degenerate  Age  !.  A  degenerate  Age 
indeed,  that  has  forgot  the  Pra6lice  of  Truth  and  Love  ! 
Where  iliall  we  v/rite  this  Rule  in  large  and  golden  Letters, 
that  the  whole  City  might  read  it  daily  ?  Shall  we  engrave 
it  on  every  Door,  that  all  who  pafs  by  may  fee  it  ?  Shall  it 
Hand  fix'd  to  every  Poft  of  the  Houfe,  that  it  may  dire6l  all 
our  domeftick  Conduft?  Shall  it  meet  us  at  the  entrance  of 
every  Shop,  and  thus  guard  our  Traffick  from  Iniquity,  and 
fan^lify  all  our  Commerce  ?  Shall  we  make  a  Philadlery  of 
it,  and  wear  it  on  the  Borders  of  our  Garments,  that  we  may 
never  put  it  off,  unlefs  when  we  lie  down  to  fleep,  and  can- 
not aa  ?  But  the  Spirit  of  Chrifi  is  the  beft  Writer  of  his  owa 
golden  Rule,  and  the  Heart  of  Man  is  the  beft  Table  to  re- 
ceive and  bear  this  Writing.  O  that  the  holy  Spirit  would 
write  the  facredLaw  of  Juftice  and  Love  more  deeply,  niore 
effe6lually  in  all  our  Hearts,  that  the  Religion  of  our  Saviour 
might  look  like  itfelf,  all  amiable  and  holy  ;  and  that  while 
-B^e  give  Glory  to  God  on  bigby  for  his  faving  Gracdy  we  might 
fcnd  Fmi  and  Truth  fpreading  tbrongh  all  tbs  Eartb,9nd 


5;erm.  XXXIV.  0/  Christ.  527 

Coodwill  multiplyM  among  the  Children  of  Men.  Thm  the 
//'///  of  God  would  be  done  on  Earth  as  it  is  in  Ueavcn,  and 
the  Kingdom  of  our  Redccn-jer  conie  in  its  expedcJ  Glory. 
Anen.     Even  fo  come.  Lord  Jefus. 

SERMON     XXXIV. 

The  Atonement  of  Christ, 

Rom.  iii.  25. 
Whom  God  bath  fet  forth  to  he  a  Propitiation, 

j/T-^IS  one  of  the  chief  Glories  of  the  Gofpel,  that  it  dif- 
j^  covers  a  full  Atonement  for  Sin  by  the  Blood  of  Chrijl^ 
that  it  fets  before  us  the  Reconciliation  of  Slnne-rs  to 
to  an  offended  God,  by  the  Death  of  his  own  Son.  One  would 
be  ready  to  wonder,  that  any  of  the  guilty  Race  of  Adam 
fliould  be  unwilling  to  receive  fo  divine  a  Difcovery,  or  Ihould 
refufe  a  Blefllng  fo  important. 

But  fuch  unhappy  Principles  have  prevail'd  over  the  Minds 
of  fome  Men,  and  particularly  the  Socinians  in  the  lad  Age, 
that  they  have  been  content  to  venture  their  eternal  Hopes  on 
the  Mercy  of  God,  without  a  Dependance  on  the  Satisfa(5lion 
made  for  Sin,  by  Jefus  the  Saviour.  They  imagine  Cbrift  the 
Son  of  God  came  into  our  World  chiefly  to  be  a  Teacher  of 
Grace  and  Duty,  to  be  anExample  of  Piety  andVirtiie,  to  plead 
with  God  for  Sinners,  and,  in  fhort,  to  do  lit-tle  more  than  any 
other  divine  Prophet  might  have  been  employ'd  in,  if  the  Wif- 
dom  of  God  had  fo  appointed  it.  They  fuppofe  he  yielded  to 
Death  that  he  might  feal  his  Do6lrine  with  his  Blood,  and  might 
fet  us  a  glorious  Pattern  of  fuffering  and  dying,  and  then  he  led 
the  Way  toour  Refurredion,  by  his  own  rifing  from  the  dead. 

'Tis  granted  indeed,  thefe  are  fome  of  the  Defigns  of  the 
Coming  o^ChriJl,  fome  of  the  neceflary  Parts  of  the  blelTed 
Gofpel  :  But  it  feems  to  me,  that  this  blelfed  Gofpel  is  fhame- 
fully  curtail'd,  and  depriv'd  of  fome  of  its  moft  important  De- 
figns and  Honours,  ^f  a  proper  Atonemmt  for  Sin  by  the  Blood 
of  Cbrift  be  kft  out  of  it. 

L  1  4  Forgive 


m 


528  The  Atonement  Vol.  IL 

Forgive  me,  my  Fellow-Chriftians,  if  I  fpend  a  Difcourfe 
or  two  on  this  great  Article  of  our  common  Faith.  1  think 
it  of  fo  high  Moment,  that  I  would  fain  pronc4ince  and  pub- 
lifli  it  aloud  in  an  Age  that  verges  towards  Infidelity  ;  I  would 
glory  in  the  Crofs  of  Chrifi^  and  endeavour  to  fupporc  this  Doc- 
trine with  all  my  Power.  O  may  none  of  thofe  who  wear 
the  Chriftian  Name,  ever  grow  weary  of  it^  or  run  back  again 
to  the  mere  Religion  of  Nature,  as  tho'  we  had  no  Gofpel ! 
I  (hall  not  fpin  out  my  Thoughts,  or  employ  yours  in  a 
Jaborious  Enquiry  into  the  Conne6tion  of  the  Words,  but  take 
them  juft  as  they  lie,  and  make  this  plain  Sentence  the  foun- 
dation of  my  Difcourfe. 

D06I.  God  hath  Jet  forth  his  Soriy  Jefus  Chrifl,  to  he  a  Pro- 
pitiation for  the  Sins  of  Men, 

When  the  Apoflle  fays,  God  hath  Jet  him  forth^  Chrifl  is 
plainly  the  Perfon  intended :  and  this  Greek  Word  Proetheto, 
fet  forth ydQuotes  either,  (i.)That  God  hath  foreordained  and 
appointed  his  Son  to  become  our  Propitiation,  by  his  divine 
Porpofe  in  Eternity,  which  Purpofe  he  executed  here  in 
Time:  Or,  (2.)  It  intends  that  God  hath  fet  him  forth,  i.  e. 
propofed  and  offered  him  to  the  World  as  an  Atonement  for 
the  Sm^  of  thofe  who  trufl  in  the  Merit  of  his  Death;  for 
fo  the  following  Words  intimate,  God  fet  him  forth  for  a  Pro- 
fitiationy  thro*  Faith  in  his  ^ood,  I  am  not  follicitous  which 
of  thefe  Senfes  the  Reader  will  chufe  ;  either  of  them  per- 
fectly agrees  with  the  Defign  of  the  Apoflle. 

I  would  juft  take  a  brief  notice  alfo,  that  fome  Interpre- 
ters tranfpofe  the  Words  of  the  Text  a  little,  and  read  them 
thus.  Whom  God  h^h  fet  forth  to  he  a  Propitiation  in  bis  Blood 
through  Faith ;  and  thus  they  fuppofe  the  Apoftle,  in  this  very 
Verfe,  declares  that  Chrifi  aton'd  for  our  Sins  by  his  own 
Blood  :  And  if  this  be  the  true  Senfe  of  ir,  it  does  but  more 
effe6tually  confirm  the  Defign  of  my  Doctrine,  which  is  to 
Ihew  that  Chrijt,  by  his  bloody  Death,  became  a  Sacrifice  to 
God,  in  order  to  make  Satisfaftion  for  the  Crimes,  of  Men. 

My  Method  of  difcourfe  iliall  be  this  : 

I.  To  explain  more  at  large  the  Manner  in  which  I  con- 
ceive Chrijt  to  become  an  Atonement  or  Propitiation 
for  our  Sins. 

II.  To  give  fome  Reafons  to  prove,  that  he  is  ordained 
of  God,  and  fet  forth  or  offered  CO  the  World  under 
this  Character.    And, 

HI.  I 


Serm.  XXXIV.  0/ Christ.  529 

III.  I  (hall  fliew  what  glorious  ufc  is  made  of  this  Doftrinc 
throughout  the  whole  Chriflian  Life. 

F'lrjl^  Let  me  explain  the  vmnncr  'vchcrcin  Chrift  becomes  an 
Atonement  or  Propitiation  fur  Sin.  And  to  render  this  Point 
eafy  to  the  lowelt  Underdanding,  I  would  draw  it  out  into 
thefe  Propofuions. 

Prop.  I.  The  great  God  having  made  Man,  appointed  to 
govern  him  by  a  wife  and  righteous  Law,  wherein  Glory  ami 
Honour,  Life  and  Immortality  are  the  defigned  Rewards  for 
perfcdt  Obedience ;  but  Tribulation  and  IVratb,  Pain  and  Death, 
are  the  appointedllecompcnce  to  Sinners  who  violate  his  Law. 

I'his  Law  is,  in  a  great  meafure,  engraven  on  the  Hearts 
and  Confciences  of  all  Men  by  Nature  ;  at  leaft  the  gefieral 
Precepts  of  it  are  written  in  the  Confcience;  And  Mankind, 
by  the  Light  of  Nature,  has  fome  Notion  alfo  of  thefe  Pe- 
nalties, viz.  the  Indignation  and  fFrath  of  God  on  thofe  that  do 
Evil.  And  fuch  as  have  enjoy'd  the  Benefit  of  divine  Re- 
velation, in  Patriarchal,  Jcmjh,  or  Chriflian  Times,  have  had 
much  clearer  Difcoveries  thereof.  This  might  be  prov'd  at 
large  from  the  Difcourfe  of  St.  Paul,  Rom.  ii.  6,  --  16.  com- 
pared with  Rom.'].  32.  The  Heathens  who  ^rQwithout  the  Law, 
have  the  Work  of  the  Law  written  in  their  Hearts,  and  they  knoWy 
or  might  know,  that  thofe  who  break  it  are  worthy  of  Death. 

Prop.  II.  All  Mankind  have  broken  the  Lav/ of  God.  TJjcre 
is  none  Righteous ;  no,  not  one, Rom.iu.  10.  By  finning  againft 
God,  we  have  loft  all  pretence  to  the  Reward  of  Life,  and 
Immortality,  and  Glory,  Rom.  iii.  23.  Jll  have  finned  and  come 
Jhort  of  the  Glory  of  God:  And  we  have  alfo  fubje6]:ed  ourfelves 
to  Guilt  and  Punifliment,  z;^r.  19.  Every  mouth  is  flopped^  and 
all  the  fVorld  becomes  guilty  before  God.  A  Sentence  of  IVratb 
and  Death  is  pajjed  upon  all  Men,  for  that  all  have  finned',  and 
the  bed  of  Saints  were  by  Nature  dead  in  Trefpajfes  and  Sins, 
and  the  Children  of  Wrath  even  as  others,  Eph.  ii.  i,  3. 

Prop.  III.  God  in  his  infinite  Wifdom  did  not  think  fit  to 
pardon  finful  Man,  without  fome  Compenfation  for  his  broken 
Law,  fome  Recompence  for  the  difiionour  done  to  his  Go- 
vernment. He  did  .not  fee  it  proper  to  forgive  all  our  Guile 
without  fome  Satisfa6lion  for  breaking  his  holy  Commands. 
I  will  not  enter  into  that  curioits  Enquiry,  Whether  God, 
confider'd  abfolutely  as  a  Sovereign,  could  have  done  it.  It  is 
enough  for  us  that  he  hath,  in  effe6]:,  declared  he  would  not 
I  do  it,  and  that  probably  for  fuch  Reafons  as  thefe. 
^  CiO  If 


530  The  Atonement  Vol.  IL 

( I. )  If  the  great  Ruler  of  the  World  had  pardoned  the 
Sins  of  Men  without  any  Satisfa6lion,  then  his  Laws  mighc 
have  Teemed  not  worth  the  vindicating.  It  might  have  been 
queftion'd,  whether  his  Statutes  were  fo  wifely  contrived  and 
framed,  as  to  deferve  a  Vindication,  if  he  had  freely  for- 
given all  Rebels  that  had  broken  them,  without  any  Confl- 
deration,  without  any  Satisfa6lion  at  all.  It  becomes  a  wife 
Lawgiver  to  fee  that  his  Wifdom  in  framing  his  Laws,  be 
not  expofed  to  Diilionour  ,*  and  therefore  his  Laws  muft 
be  vindicated,  when  they  are  broken. 

(2.)  Men  would  have  been  tempted  to  perfift  in  their  Re- 
bellions, and  to  repeat  their  old  Offences  continually,  if  there 
had  been  no  Vindication  of  the  Honour  of  the  Law,  nor  any 
of  the  Threatnings  of  it  had  been  executed.  Therefore  God 
requires  aSatisfa6lion  for  his  broken  Commands,  that  hisSub- 
jedis  mighc  be  kept  in  due  Obedience,  by  an  awful  Fear  of 
his  governing  Jufbice.  And  'cis  on  this  Account,  viz.  to 
deter  and  affright  Men  from  finning,  and  breaking  his  Laws, 
he  hath  given  them  an  Account  in  what  a  fevere  and 
terrible  Manner  he  dealt  with  Jngeh  that  fmnedy  Jude  (5. 
He  /pared  them  not,  but  deliver  d  them  te  Chains  vf  Darknefs  icntil 
the  Judgment  of  the  great  Day. 

(3.)  His  Forms  of  Government  among  his  Creatures  mighc 
have  appeared  as  a  Matter  of  fmall  Importance :  His  Threat- 
nings might  have  been  counted  a  trifling  and  ufelefs  Forma- 
lity, and  mere  vain  Terrors,  if  he  had  given  Laws,  and  took 
no  Care  whether  they  were  obey 'd  or  no;  and  if  he  let  thofe 
Creatures  that  broke  them  come  off,  without  any  Tokens  of 
his  Difpleafure,  without  any  Reparation  of  the  Honour  due 
to  his  Law  and  Government:  Let  not  Sinners  deceive  them- 
felves  with  vain  Hopes,  and  drefs  up  the  Great  God  in  their 
own  Imaginations,  as  a  Being  of  mere  Mercy,  as  an  Almighty 
Creator,  that  keeps  no  Difcipline  and  Authority  among  his 
Creatures,  Gal.  vi.  7.  Be  not  deceived,  God  is  not  mocked  :  He 
that  fowetb  u  the  Flefj  fJoall  reap  Defirufftion.  . 

(4.)  God  hath  a  Mind  to  make  a  very  illu/lriousDifplay, 
both  of  his  Jufiice  and  of  his  Grace  among  Mankind,  which 
lliould  be  the  folemn  Spedacle  and  the  Wonder  of  other 
Worlds  befides  this,  even  the  World  of  Angels,  Principalities 
and  Powers;  and  therefore  he  hath  defigned  his  Grace  and 
his  Judice  (liould  mutually  fet  forth  each  other, in  hisTranf- 
aftions  with  finful  Man:  On  this  Account  he  would  nor  par- 
don  Sin,  without  a SatisfaSion ;  but  he  thoughciit  co  require 

and 


Serm.  XXXI V.  of  Christ.  551 

and  demand  that  Sin  he  puuijbedy  and  that  the  Honour  of  the 
La'jo  be  repaired  to  the  lull,  that  his  fullicc  might  lliine  in  full 
(riory  :  And  at  the  lame  time,  in  order  to  defplay  his  rich 
Mercy,  he  would  find  out  a  Way  to  favs  Multitudes  of  thifo 
tehelUoiis  Creatures. 

Thefe,  and  other  Reafons,  infinitely  fuperiour  to  all  our 
Thoughts,  might  be  in  the  divine  Mind,  why  God  would  not 
pardon  Sinners  without  a  S.itisfaction. 

Prop.  IV.  iVJan,  poor  fmful  Alan,  is  not  able  to  make  any 
Satisfatlion  to  God  for  his  own  Sins,  by  his  ucmoll  Labours 
of  future  Obedience :  For  all  that  he  can  do  for  time  to  come,, 
is  but  mere  necellary  Duty,  if  he  had  not  fmned  at  all;  and. 
therefore  this  can  nc\'er  make  any  Recompence  to  the  go- 
verning Juftice  of  (rod,  for  his  pad  I'ranfgrellions. 

It  is  a  moil:  ilrange  vainDo6trine  of  the  Pjp//?j,  that  fome 
Perfons  are  fu^h  great  Saints,  that  they  do  Works  of  heroick 
Virtue,  beyond  what  they  are  required  to  do;  and  thefe  they 
call  PVorks  of  Supererogation y  whereby  they  can  merit  fome 
Favours  at  the  Hands  of  God,  not  only  for  themfelves,  buc 
for  their  Neighbours  too.  Strange  Doftrine  indeed,  made 
up  of  Folly,  Pride  and  Abfurdity  !  Our  beft  Services  are  fo 
much  due  to  God,  that  if  any  Man  could  pradlife  compleac 
Righteoufnefs,  and  fulfil  the  Law  of  God  conftantly  through 
all  his  Life,  it  would  not  make  amends  for  one  pafl  Offence^ 
aor  merit  any  Favour  of  God  for  a  criminal  Creature. 

But,  alas  \  Man  is  fo  far  from  being  able  to  fulfil  perfe6l 
Righteoufnefs  for  time  to  come,  that  in  this  fallen  State,  he 
can  do  nothing  that  is  truly  good  :  He  broke  the  Law  of 
God  in  Days  pail,^and  he  goes  on  to  break  it  daily  and  hourly. 
His  Underdanding  is  grown  fo  dark,  his  Will  fo  perverfe,. 
and  his  Affections  and  Appetites  fo  corrupt  and  vicious,  by 
his  Departure  from  God,  that  he  cannot  anfwer  the  prefent 
Demands  of  Duty  ;  much  lefs  can  he  bring  an  Offering  of 
Righteoufnefs  to  atone  for  paffc  Iniquities..  Wa  are  by  Nature 
dead  in  TrefpaJJes  and  Sins. 

Prop.  V.  Neither  can  this  guilty,  wretched  Creature  Man^ 
make  any  Satisfa6tion  to  the  broken  Law  of  God  by  his  Suf- 
ferings y  any  more  than  by  his  Doings.  For  the  Penalty  of 
the  Law  is  Tribulation  andAnguifh  of  Soul  and  Body,  the  JVrath 
of  God  and  Death;  and  how  far  this  dreadful  Sentence  reaches,, 
what  Miferies  are  imply'd  in  it,  and  how  long  the  Execution 
of  ic  mufl  continue,  who  can  tell  ?  This  we  know,  thar  God 
himfelf;^  who  fees  the  full  Evil>  and  compleac  Deferc  or  De- 
merit. 


532  The  Atonement  Vol  11. 

merit  of  Sin,  hath,  in  fome  Places  of  Scripture,  threatened 
cccrnal  Puniihment  to  Sinners. 

And  if  we  may  venture  to  judge  concerning  the  Greatnefs 
of  the  Guilt,  and  Demerit  of  our  Offences  againfl:  God,  by 
the  fame  Rules,  by  which  Reafon  teaches  us  to  judge  of  the 
Guile  and  Demerit  of  an  Offence  againfl  our  Fellow-Creatures, 
we  muft  fay,  the  Guilt  of  Sin  is  infinite  ;  and  therefore  the 
Pum/]:ment  due  to  a  finning  Creature  is  everlafling,  becaufe 
he  cannot  any  other  way  fuftain  Punifhment  equal  to  his  in- 
finite Demerit  of  Sin.  Among  Men  the  Crime  is  always 
aggravated  in  Proportion  to  the  Perfon,  againfl  whom  it  is 
committed  :  Therefore  any  Offence  againfl  a  FatheVy  or  a 
King,  has  much  more  Guilt  in  it,  and  is  more  feverely  pu- 
nifli'd,  than  the  fame  Offence  committed  againfl:  an  Inferior, 
or  an  Equal.  An  Attempt  upon  the  Life  of  a  Neighbour,  is 
puniflied  with  Imprifonmentor  a  Fine :  but  an  Attempt  made 
on  the  Life  of  a  King  deferves  Death. 

Now  the  Great  God,  our  Creator,  being  a  King  of  infinite 
Glory  and  Majefliy,  infinitely  fuperior  to  his  Creature  Man, 
every  Offence  againfl:  this  God,  has  a  fort  of  Infinity  In  it  *: 
And  God  may  demand  Sacisfa6lion  equal  to  the  Offence,  that 
is  infinite,  which  poor  finfulMan  can  never  pay^fo  as  to  out- 
live the  Payment.  On  this  Account,  he  is  expofed  to  the 
Execution  of  the  Sentence  of  God  for  ever:  His  Puniflimenc 
has  no  end. 

Perhaps  this  will  be  counted  an  old  falhion'd  Argument, 
and  not  fo  generally  received  in  our  Day,  as  it  was  in  the  Days 
of  our  Fathers:  Therefore  I  haveexamin'd  it  afrefli,with  all 
the  Skill  I  have,  and  having  furvey'd  the  Obje6lions  which 
are  raifed  againfl  it,  I  think  they  are  not  hard  to  be  anfwer- 
ed :  And,  afte^:  aIl,fo  far  as  I  can  judge  in  a  way  of  Reafon- 
ing  upon  what  Scripture  has  revealed,  this  Argument  feems 
to  have  Weight  and  Strength  in  it  flill. 

Were  it  n(?t  for  the  Suppofition  of  the  infinite  Guilt  and 
Demerit  of  Sin,  I  do  not  fo  plainly  fee  the  Juflice  or  Equity 
of  God,  in  preparing  everlafting  Chains  of  Darknefs,  and  eter- 
nal Fire,  for  the  Devil  and  his  Angels,  as  a  proper  Punifliment 
due  to  their  firfl:  A61  of  Rebellion  againfl:  him,  and  becaufe 

*  Every  Circumftance  that  aggravates  any  Crime,  mu(l  a^j^-ra'-^r';  ;;  iz  a 
Degree  proportionable  to  that  Circ  una  fiance  :  otherwife  we  -could  never, 
determine  what  is  the  Degree  of  this  Aggravation,  nor  adjuft  the  Punifliment 
in  Proportion  to  it.  On  this  Account,  if  the  Crime  be  committed  againft 
Cod,  an  infinite  Being,  the  Guile  muH  be  infinitely  aggravated. 


Serm.  XXXIV.  6?/ Christ.  .533 

they  kept  no:  their  oim  fir  ft  Ejlatef,  Judc  6.  A'ur  indeed,  do! 
Ice  fuch  evident  lleafon,  why  Sinners  amonu;  Men,  Ihould 
be  mreatcn'd  wich  eternal  Puniflmients^znd  puniih'd  with  ever^ 
Lifting  DejlrutTion,  as  a  legal  Penalty  due  to  pall  Sins,  (  Mat. 
XXV.  46.  and  2Thcj]\  i.9.)  wiiieh  Sins  were  dune  perhaps  in  a 
few  Days  or  1  lours,  unlels  upon  aSuppofuion  that  all  Oilences 
committed  againfb  the  infinite  IMajefly  of  God,  have  a  Sore 
of  infmice  Demerit  in  them. 

I  beg  leave  to  add  this  one  Thought  more,  and  that  is,  thac 
if  Sin  has  not  a  fort  of  infinite  Demerit  in  ir,  I  cannot  fee 
why  Man  himfelf,  by  fome  Years  of  penal  Sufferings,  mighc 
not  make  full  Atonement  for  his  own  Sins :  But  the  Language 
and  Current  of  Scripture  feems  to  reprefent  finfulMan  as  for 
ever  loft  to  all  hope  in  himfelf,  and  then  the  Neceffity  of  a 
Mediator  appears  with  Evidence  and  Glory. 

Prep.  VI.  Tho'  Man  be  incapable  to  fatisfy  for  his  own 
Violation  of  the  Law,  either  by  his  Obedience  or  his  Punijb- 
menty  and  fo  to  reflore  himfelf  to  the  Favour  of  God,  yec 
God  would  not  fuffer  all  Mankind  to  perilli.  Therefore  cut 
of  his  abundant  Mercy,  he  appointed  his  ov^n  Son  to  under- 
take this  Work. 

His  own,  his  only  begotten  Son,  who  is  zhe  Brightnefs  of 
his  Father's  Glory^  and  who  lay  in  the  Bofom  of  the  Father  be- 
fore all  Worlds,  his  Son  who  was  one  ijohhthe  Father^  by  a 
Communion  of  the  Godhead,  and  who  is  himfelf,  on  this  Ac- 
count, called  God  over  all,  blefjed  for  ever  ;  this  well  beloved 
Son  of  God  is  ordained  and  appointed  to  be  the  great  Re- 
conciler between  God  and  Man. 

Prop,  VIL  Becaufe  God  intended  to  make  a  full  Difplay 
of  the  Terrors  of  his  Juflicey  and  his  divine  Refentment  for 
the  Violation  of  his  Law  ;  therefore  he  appointed  his  own 
Son  to  fatisfy  for  the  Breach  of  it,  by  becoming  a  proper  Sa- 
crifice of  Expiation  or  Atonement  :  Now,  both  among  ^e-'jcs 
and  Heathens,  the  original  Notion  and  Defign  of  an  expiato- 
ry Sacrifice^  is,  when  fome  other  Creature  or  Perfon  is  put  in 

i  I  grant  (  i .  )  That  their  continual  Perfiftence  and  Obftinacy  in  finful 
Piadlces,  may  naturally  render  them  continually  miferable ;  and,  (  2.  )  This 
continued  Obrtinacy  may  alio,  in  a  legal  Stfi/e,  merit  continual  new  Punifli- 
ment :  And,  perhaps,  on  thefe  two  Reafons,  the  aflual  Eternity  of  HcU 
may  be  juftly  fupported.  But  unlefs  we  fuppofe  every  wilful  Rebellion  againil 
the  infinite  Majefty  of  God,  to  have  alfo  a  fort  of  infinite  Evil  in  it,  I  do  not 
lee  that  everlaftiug  Chains,  and  eternal  Fire,  are  2i proper  deft-^oed Pun'iJ}^^nenT, 
legally  due  to  ihiir  Jirji  Rebellion,  i.  e.  to  one  Ad  of  Sir.. 

the 


p  '■      ' 


f  1 1 


I 


534  The  Atonement  Vol.  IL 

the  Room  or  Place  of  the  Tranrgreflbr,  and  the  Punifhmenc 
or  Pain  due  to  tlie  Tranfgreilbr  is  transferred  to  that  other 
Perfon  or  Creature.  Therefore  Beads  were  llain  for  the 
Offences  of  Men  who  were  fuppofed  to  deferve  Death.  And 
when  any  Perfon  became  a  Surety  for  a  City  or  Nation  that 
was  defiled  with  Sin,  among  the  Heathens,  that  Perfon  was 
fubftituced  in  their  Room,  and  fo  devoted  to  Death.  So 
the  Son  of  God  became  a  Surety  for  finful  Men  :  It  plea- 
fed  the  Father  to  make  him  their  Sacrifice,  and  fubftituted 
liim  in  their  Stead  :  God  ordained  that  he  fliould  put  him- 
felf  into  their  Circumdances,  as  far  as  was  pofilble,  with  a 
due  Condecency  to  his  fuperior  Chara6ler,  and  thathefliould 
fudain,  as  near  as  pofiible,  the  very  fame  Pains  and  Penal- 
ties which  linful  I\lan  had  incurred.  Since  Tribulation  and 
Jlnguijh  c/Soul  and  Body,  a  fenfe  of  the  Wrath  of  God  and 
Death, were  the  appointed  Penalties  of  the  Sin  of  Man; 
therefore  he  determined  that  his  own  Son  ihould  pafsthro' 
all  thefe  :  And  fince  the  Law  curfes  all  that  continue  not  in 
all  the  Commands  of  it,  therefore  Chrijt  ijoas  made  a  Cnrfe 
for  ^i,  that  he  might  redeem  us  from  the  Cnrfe  of  the 
Laivy  Gal.  iii.  lo,  13.  Hereby  he  gave  a  mofl:  awful  and 
fenfible  Demonflration,  to  this  vifible  World  of  Mankind, 
(and,  perhaps,  much  more  to  the  invifible  World  of  Angels 
and  Devils )  how  dreadful  a  Thing  'tis  to  break  the  Law  of 
a  God,  what  infinite  Evil  is  contained  in  Sin,  and  ac  what  a 
terrible  Rate  it  mud  be  expiated  and  atoned  for ! 

Prop,  Vlil.  The  Son  of  God  being  immortal,  could  not 
fudain  all  thefe  Penalties  of  the  Law  which  Man  had  broken, 
v/ithout  taking  the  mortal  Nature  of  Man  upon  him,  with- 
out afluming  Flefli  and  Blood :  Thus  his  Incarnation  was  ne- 
ceflai-y,  that  he  might  be  a  more  proper  Surety,  Subditute, 
and  Reprefentative  of  Man  who  had  finned  ;  and  that  he 
might  be  capable  of  fulFering  Pain,  and  Anguifli,  and  Death 
nfelr,  in  the  Room  and  Stead  of  finful  Men.  '1  was  becaufe 
the  Children  rjoho  were  given  to  Chrifty  Heb.  ii.  13,  14.  becaufs 
thefe  Children  ^joere  Partakers  ofFlejb  and  Blood,  therefore  he  him- 
[elf  alfo  took  part  of  the  fame,  that  through  Death  ho  might  re- 
' deem  ihQm,  that  by  his  own  dying  he  might  make  Atonement 
for  their  Sins,  Heb,  x.  5,  Sacrifice  and  Offering  of  Beads,  thou 
wouldjl  not  accept  as  an  Equivalent  for  the  Sins  of  Men  :  But 
a  Body  hajt  thou  prepared  m^,  (  faith  our  Lord  )  that  Men  might 
be  redeemed  by  the  Offering  of  the  Body  of  Chrifi  once  for  all, 
vcn  10. 


Serm.  XXXLV.    .j  ^/Christ.  5-35: 

Twas  in  the  Pforpe6l  of  the  Son  of  God  hecoming  Man, 
by  taking  Fleili  and  Blood  upon  him,  that  God  fpakc  thus  in 
I'ifion  to  David,  Pfal.  Ixxxix.  rp.  I  have  exalted  one  chofen  out 
of  the  People;  i.  e.  out  of  Mankind  :  /  have  laid  Help  upon  one 
that  is  mighty :  And  when  he  was  foufjd  in  fajbion  as  a  Man^ 
Phil.  ii.  God  laid  on  him  the  Iniquities  of  us  all  by  Imputation, 
Jfa.  liii.  5,  6.  even  as  tlie  Sins,  and  Iniquities^  and  TrefpaJJes  of 
the  Children  of  Ifrael  ivere  laid  on  the  Head  of  the  Goat  of  old, 
by  the  Corf:£ion  and  the  Hand  of  Aaron^  Lev.  xvi.  21. 

'  When  theCruilt  was  thus  transferred  to  him,  as  far  as 'twas 
pofllble  for  the  Son  of  God  to  fuftain  it,  he  then  became  lia- 
ble to  Punilliment ;  and  indeed  that  feems  to  me  to  be  the 
trucll  and  juftefl  Idea  of  transferred  or  imputed  Guxh,  (^viz.) 
when  a  Surety  is  accepted  to  fufFer  in  the  room  of  the  Of- 
fender, then  the  Pain  or  Penalty  is  due  to  him  by  confent  : 
And  as  this  is  the  true  Original  and  Foundation  of  expiatory 
Sacrifices,  as  I  have  fhcwn  before,  fo  this  feems  to  be  the 
Foundation  of  that  particular  Manner,  wherein  Scripture 
teaches  us  this  Do6trine.  He  that  knew  no  Sin  was  made  Sin. 
for  uSy  that  we  might  be  made  the  Right eotifnefs  of  God  in^^Tft^ 
2  Cor.  V.  ulc.  His  ozvn  felf  bore  our  Sins  in  his  own  Body  on  the 
Tree,  i  Pet.  ii.  24.  The  Chaftifement  or  Punifloment  of  our  Peace 
was  upon  him,  and  by  his  Stripes  we  are  healed,  I  fa.  liii.  5.  And 
in  many  other  Places  of  Scripture  we  read  the  fame  fort  of 
Language.  This  Do6lrineis  fupporced  with  great  Strength, 
by  the  moil  learned  and  pious  Dr.  Owen,  in  his  fliorc  Trea- 
tife  of  the  Satisfaction  of  Chriji, 

Upon  this  Account,  though  God  the  Father  was  never  truly 
angry  with  his  beloved  Son,  yet  it  pleafed  the  Father  to  hrwfe 
him,  when  he  flood  in  the  room  of  guilty  Creatures.  The 
Father  him  felf  pMf  him  to  Grief  and  made  his  Soul  an  Offering 
for  Sin,  Ifa.  liii.  10.  Then  the  Son  of  God  began  to  he  fore  ama- 
zed, and  very  heavy  at  the  approaching  Deluge  of  this  Sorrow, 
Markxiy.  33.  The  Father  for fook  him  for  a  Seafon,  withdrew 
his  comfortable  Influences,  and  gave  him  fomefuch  exquifite 
Sight  and  Senfe  of  that  Indignation  and  Wrath  that  was  due 
to  Sin,  as  fill'd  his  holy  Soul  with  Anguilh,  his  Soul  was  ex- 
ceeding forrowful  even  unto  Death,  Matt.  xxvi.  38.  while  his 
Body  Jweat  Drops  of  Blood  in  the  Garden  :  And  at  lafl:  he  pour- 
ed out  his  Soul  to  Death,  and  gave  his  Life  a  Ranfom  for  many : 
he  reconciled  us  to  God  by  the  Blood  of  his  Crofs,  Col.  i.  20. 

Though  we  allow  the  human  Nature  of  Chrift  to  be  the 
tiigheft,  the  nobleft,  and  belt  of  Creatures,  and  in  that  Senfe 

might 


53^  The  Atonement  Vol.  11. 

might  be  worth  Ten  Thoufand  of  us,*  yet  if  Sin  has  an  in- 
iinite  Evil  in  it,  then  no  meer  Creature,  by  all  his  Sufferings, 
could  make  compleac  and  equal  Satisfa6lion  for  Sin  :  But 
when  the  Son  of  God,  who  is  one  with  the  Father^  izkts  Flefli 
and  Blood  upon  him,  and  becomes  God  manifejt  in  the  Fle/by 
here  God  and  Man  are  united  in  one  complex  Perfon,  and 
hereby  we  enjoy  an  all-fufficient  Saviour,  a  Reconciler  be- 
yond all  Exception,  a  Sacrifice  of  Atonement,  equal  to  the 
Guilt  of  our  IVanfgrefrions. 

And  fo  far  as  I  can  judge,  'tis  on  this  Account  oneApoftle 
fays,  ^t}s  XX.  28.  God  redeemed  the  Church  with  his  ovon  Blood; 
and  another  aflercs,  Hereby  perceive  we  the  Love  of  God,  that 
he  laid  down  his  Life  for  us,  i  John  iii.  16, 

And  I  do  not  yet  feefufficientReafon  why  thatExprefllon 
of  St.  Paul,  Ileb.  ix.  14.  may  not  be  referred  to  the  fame 
Senfe.  How  much  more  floall  the  Blood  of  Chrifty  who  through 
the  eternal  Spirit  offered  himfelf  without  fpot  to  God,  purge  your 
■Confcience,  &c.  If  the  eternal  Spirit  fignify  the  divine  Nature 
or  Godhead,  which  dwelt  bodily  in  the  Man  ^efus,  then  the 
Dignity  of  his  compleat  Perfon  is  made  the  Foundation  of 
the  V^alue  of  his  Blood.  This  Dignity  of  the  Godhead  which 
was  perfonally  united  to  the  Man  who  fuffer'd,  fpreads  an 
infinite  Value  over  his  Sufferings  and  Merit:  And  this  ren- 
ders them  equal  to  that  infinite  Guilt  and  Demerit  of  Sin, 
which  would  have  extended  thePunilhment  of  INlan  to  ever- 
Jading  Ages.  The  infinite  Dignity  of  the  Perfon  fuffering, 
anfwers  to  the  infinite  Dignity  of  the  Perfon  offended,  and  fo 
takes  away  cheNeceffity  of  the  everlafhing  Duration  of  it. 

Thus  our  bleffed  Mediator,  the  Man  ^cfus  Chrifi,in  whom 
.dwells  all  the  fulnefs  of  the  Godhead  bodily,  fulfilled  the  righte- 
ous Demands  of  the  Law,  and  fuffered  the  Penalties  due  to 
our  Sins.  He  magnified  his  Father's  L^w  in  this  manner,  and 
jnade  it  honourable,  beyond  what  all  the  Sons  of  Adam  could 
.60  by  their  utmofh  Sufferings.  Thus  the  Jun:ice  of  God 
fliines  moH  glorious  in  the  Sufferings  of  his  Son  Jefus  Cbrifl: 
Thus  the  great  God  vindicated  his  own  Charafter,  as  a  wife 
and  righteous  Lawgiver  before  the  Face  of  Men  and  Angels, 
in  the  Anguifii  and  Death  of  his  own  Son :  He  gave  a  moil 
awful  and  formidable  Affurance,  that  he  was  not  a  God  to  be 
trilled  with,  and  that  the  Sin  of  his  Creatures  (liould  not  go 
unpuniflied.  He  that  fpared  not  his  own  Son,  when  he  flood 
in  the  room  of  Sinners,  wiJl  never  fpare  guilty  Rebels  that 
perfift  in  their  Rebellions.  Thus  far  we  fee  how  Cbrifl  be- 
came a  Sacrifice  of  Atonement.  P^^P- 


Serm.  XXXIV.  c/ Christ.  537 

Frop.  IX.  God,  the  great  Ruler  of  the  Workl,  having  re- 
ceived luch  ample  Satisfaction  for  Sin,  by  the  Sirifcrina^s  of 
his  own  Son, can  honourably  forgive  his  Creature  7l/(i;z,vvho 
was  the  'rranlgredbr.     There  is  fo  glorious  a  iveparation 
madt  to  the  Honour  of  his  righteous  and  broken  Law,  that 
he  can  pardon  Sinners  without  difhonour  to  himfelf,  and  his 
Government.     He  can  glorify  his  Juflice  and  his  Mercy  at 
once,  in  a  moft  exuberant  and  illuftrious  manner,  fince  his 
own  Son  has  become  a  Pried  of  Atonemenr,  and  c.fFer'd  up 
himfelf  as  a  Sacrifice,  to  make  Propitiation  for  Sin  :    H^  can 
declare  hii  Righteoufnefs,  though  he  pajfes  by  a  thoufand  Offences 
that  are  pajt,  and  can  Ibc-'j)  himfelf  jujt  10  his  own  Liw  and 
Government,  at  the  fame  time  that  he  forgives  Millions  of 
Sins ;   and  is  a  JujUfier  of  him  who  believeth  in  Jcfus,  Rom. 
ili.  25,  26. 

Prop.  X.  I  might  add  in  the  lad  Place,  fince  my  Text  in- 
timates it,  that  as  the  great  God  in  his  eternal  Counfels,  ap- 
pointed his  Son  Jefis  Chrift  to  undertake  this  difficult  and  glo- 
rious Work,  for  the  Salvation  of  finful  Men,  fo  in  the  Days 
of  the  Gofpel,  he  has,  in  the  mod  plain  and  explicite  manner, 
offer  d  this  Reconciliation  to  Sinners  who  return  to  God  by 
tht  Mediation  of  Jefus  Chrid  :  He  has  propofed  Peace  to 
thole  who  are  fincerely  defirous  to  be  reconciled  to  God,  and 
to  have  all  Enmity  done  away  on  both  fides ;  ro  thofe  who 
trud  in  the  Virtue  of  the  Blood  of  Chrid,  as  the  Foundation 
of  this  divine  Peace  between  God  and  them,  or  in  the  Lan- 
guage of  my  Text,  to  thofe  who  have  Faith  in  his  Blood. 

But  let  it  be  remembred,  that  this  Defire  to  be  reconciledy 
mud  proceed  from  a  painful  Senfe  of  Sin,  that  makes  a  Sepa- 
ration btweenGod  and  the  Soul  :  This  implies  fincere  Re- 
pentance in  the  Nature  of  it.  It  mud  be  fuch  a  Faith  in 
^efus  and  his  Sacrifice,  as  cyor/^^x  powerfully  by  holy  Lo-y^,  and 
produces  all  the  good  Fruits  of  Religion  in  the  Heart  and 
Life.  All  Faith  is  ufelefs  to  attain  Peace  with  God.,  unlefs 
it  carries  in  it  the  Springs  and  Seeds  of  Love  andHolinefs. 
Though  we  avQ  jufiified  by  Faith,  yet  it  mud  not  be  a  meer 
bold  Prefumption,  but  a  living  Faith,  which  will  appear  in 
its  Fruits. 

Thus  I  have  endeavour'd  to  perform  the  Jirjt  thing  I  pro- 
pofed, and  that  was  to  Ihew  in  what  manner  I  conceive  of 
the  Son  of  God  becoming  an  Atonement  for  the  Sins  of  Men. 
Far  be  it  from  me,  to  imagine  that  every  one  mud  believe 
thefe  things  juft  after  the  fame  Order,  and  in  the  fame  Man- 

M  m  ner 


538  The  Atokement  Vol.  II. 

iier  in  which  I  have  learnc  to  conceive  of  them  :  Several 
learned  and  pious  Men  have  explain'd  the  manner  of  this 
Atonement  in  another  Way  :  But  they  agree  in  the  Doc- 
trine of  a  proper  fatisfadiion  for  Sin.  Different  Perfons  be- 
hold theReprefentation  of  thefe  great  and  important  things 
of  Chriflianity  in  different  Lights  :  And  though,  according 
to  my  Meafure  of  knowledge  in  the  Scripture,  this  manner 
of  Conception  of  the  Atonement  of  Cbrijl  feems  moft  a- 
greeable  to  the  Word  of  God,  yet,  I  am  fully  perfuaded, 
God  has  never  made  Salvation  to  depend  upon  anice  Exa6l- 
Defs  of  Sentiment  about  the  meer  Order  of  ranging  thefe 
divine  Difcovers,  or  about  the  precife  logical  Relation  of  the 
Siifferings  of  Cbrijf,  to  our  Sins^  or  to  our  Pardon,  Whofoe- 
ver  fincerely  confefles  and  repents  of  Sin,  and  trufls  in  the 
all-fufficient  Atonement  and  Sacrifice  of  Chrijl,  to  remove 
the  Guilt  of  it,  has  abundant  AfTurance  from*  Scripture,  that 
the  Blood  of  Jeftis  Chriji  '■joill  cleanfe  him  from  all  Sin,  and  that 
the  Son  of  God  has  been,  and  will  be  his  High-Priefl,  to  re- 
concile him  to  Gqd  the  Father. 

The    Recollection. 

It  becomes  me  now  to  ref^e6l  on  what  I  have  heard  this 
Day.  The  Atonement  of  Chriji  is  one  of  the  chief  Glories, 
and  mofl  furprizing  Wonders  of  my  Religion  :  'Tis  the 
Ground  of  my  Hope,  'tis  the  very  Life  of  my  Soul. 

Here  I  have  been  learning  the  feveral  Tranfa61:ions  of 
the  great  God,  the  Creator  and  Ruler  of  the  World,  with 
all  the  Children  of  Men  from  the  beginning  of  their  Crea- 
tion. The  Light  of  Nature  informs  me  in  an  imperfedl 
manner,  and  thfe  Scripture  with  much  brighter  Evidence 
afTures  me,  that  I  was  made  under  a  Law,  and  not  born  to 
live  at  random,  according  to  the  wild  Di6tates  of  Appetite 
and  PafTion.  I  am  inform'd  alfo,  my  Creator  has  guarded 
the  Honour  of  his  L2iW  v/ith  Indignation  and  Wrath,  with  Pain 
of  the  Flefli,  and  Jnguifij  of  the  Mind,  and  Death  itfelf, 
as  the  Penalties  to  be  inflifted  on  thofe  that_  break  it.  A 
Law  divinely  wife  and  righteous,  and  a  Sandion  of  folema 
and  divine  Terror  ! 

But  alas  !  I  am  one  of  the  finful  guilty  Race  of  Man. 
My  very  Nature  is  corrupt,  my  Powers  of  A6lion  are  un- 
holy, and  I  have  broken  the  Law  of  my  God  in  a  thoufand 
Inftances.  My  Confcience  condemns  me,  my  Mouth  h 
Jlop'dy  I  am  giulty  before  God,  I  lie  under  the  Sentence  of  his 
condemning  Law  by  Nature^  ^d  ^m  by.  Nature  a  Child  of 

Difobsd'mcey 


Serm.  XXXIV.  r/  C  n  r  i  s  t.  5!^9 

Dif obedience, and  a  Child  of  JVrath,  "lis  a  f^lonous  Tnflancc 
oi  divine  Mercy  and  Forbearance,  that  he  has  not  executed 
the  Severities  of  his  Law  upon  nic  long  ago  :  "J'is  rich 
Mercy  and  adorable  Patience  that  my  Flelhand  Spirit  have 
not  been  fill'd  with  all  thefe  Terrors,  that  1  am  not  made  as 
wretched  as  1  have  been  rebellious. 

Nor  can  I  expedt,  that  the  great  and  terrible  God,  who 
fent  his  Indignation  upon  Angels  '-johcn  they  finned,  turned 
them  out  of  Heaven,  and  chained  them  in  Darknefsj  ihould 
forgive  all  my  infinite  Offences,  without  fome  Reparation 
made  for  the  Honour  of  his  broken  Law.  He  is  a  great  God 
indeed,  hisMajefly  is  tremendous,  and  every  thing  that  be- 
longs to  him  muft  have  its  Due  of  Honour. 

If  I  labour  with  all  my  Powers  to  make  him  fomeRecom- 
pence  for  my  paft  Iniquities  by  new  Obedience,  I  find  'cis 
impofllble.  The  befi:  of  my  RighteoufnefTes  are  all  defec- 
tive: My  holiefl  Services  want  fome  Forgivenefs  as  well, 
as  my  wilful  Sins.  Nor  can  I  fuffer  the  Punithir.ent  di\(^  to 
my  Iniquities,  without  being  for  ever  miferable.  All  the 
Doors  of  Hope  are  fliut  againft;  me,  nor  by  the  utmoftefforc 
and  Labour  of  my  own  Powers,  can  I  find  a  Way  to  efcape; 
If  I  am  left  tomyfelf  in  this  State,  I  muft  defpair  andperifli. 

But  blefied,  for  ever  bleffed  be  the  Mercy  of  my  God,  that 
he  has  fent  his  own  Son  to  take  Flefii  and  Blood  upon  him. 
He  has  fent  him  in  the  Likentfs  of  finful  Fleflj  to  hecojue  a  Sa- 
crifice for  iSm,  to  fuflain  the  Sorrows  which  I  could  never 
fuftain,  and.to  provide  a  Laver  of  his  own  Blood  to  cleanfe 
us  from  all  Sins.  Lord,  I  humbly  approach  this  facred  La-' 
ver,  to  wafti  away  the  Defilements  of  my  Soul. 

Chrijl  is  become  a  Sacrifice  to  divine  Juftice,  in  the  Room 
and  Stead  of  Men.  And  he  is  alfo  our  great  High  Priefi: 
For  he  ofi-er*d  himfelf  up  to  the  Strokes  of  Juftice,  and  the 
penal  Demands  of  the  Law  of  God,  and  thereby  he  hath  fliewn 
himfelf  to  be  a  Pried:  of  Reconciliation.  How  adorable  is 
this  Contrivance!  How  amazing  is  this  Love  I  How  (liould 
Sinners  be  fiirprized  with  a  Senfe  of  this  abounding  Grace ! 
Here  I  behold  the  Son  of  God  {looping  down  from  the 
Height  of  his  Glory,  to  become  a  mortal  Man,  furrounded 
vnth  Flelli  and  Sorrows  :  I  behold  the  firfl  Favourite  of 
Heaven,  the  firft  beloved  Son  leaving  the  Bofom  of  his  Fa- 
ther, and  the  Fulnefs  of  celeflial  Joys,  that  he  might  unite 
himfelf  to  our  feeble  Nature,  and  tafle  the  Anguifli  and  the 
fmart  that  our  Rebellions  had  deferved,     I  behold  him  for- 

M  m  2  fakea 


540  The  Atonement  Vol.  II. 

fliken  of  his  Father,  and  lying  under  the  Weight  and  Terror 
of  fome  unknown  Difcoveries  andlmpreffions  of  that  divine 
Indignation  and  Wrath  that  was  due  to  Sinners;  unknown 
Impreflions  indeed  that  ftruck  the  Son  of  God  with^w^z^- 
ment,  and  made  his  Soul  exceeding  forrouoful  even  to  Death. 
And  was  all  this  for  my  Sins,  O  my  Saviour  ?  Didfl:  thou 
fudain  thefe  heavy  Sufferings  from  the  Hand  of  God  that 
fuch  a  Rebel  as  I  might  be  reconciled  ?  Yes,  all  this  for 
my  Sins,  if  I  am  found  a  fincere  Believer  on  the  Son  of  God. 

Enquire  now,  O  my  Soul,  Dofl:  thou  believe  in  Chrifl:  ? 
Haft  thou  feen  thy  heavy  Guilt,  and  thy  Danger  of  eter- 
nal Death  ?  Haft  thou  been  ^loeary  ami  heavy  laden  with  a 
Senfe  of  thy  paft  Iniquities  ?  Haft  thou  been  pained  at 
Heart  under  the  prefent  Power  of  indwelling  Sin  ?  And 
haft  thou  fled  for  Refuge  to  the  Hope fet  before  iIiqq  in  the  Gof- 
pel  ?  Haft  thou  joyfully  received  y^/wj"  the  Saviour Z?}' Fa///& 
in  his  Blood  ?  by  a  living  and  a6live  Faith  ?  Haft  thou  com- 
mitted thy  felf  tohim,  to  be  delivered  from  the  reign  of  Sin, 
as  well  as  from  the  Condemnation  of  it  ?  Then  may'ft 
thou  join  with  the  blefled  Apoftle,  and  fpeak  in  the  Lan- 
guage of  Faith,  He  loved  me,  and  gave  hlmfelf  for  me.  Let  me 
meditate  again  the  Sorrows  and  Agonies  of  my  dear,  my 
adored  Redeemer.  Infinite  Agonies  and  Sorrows,  beyond 
all  the  Powers  of  Language.  Is  my  Heart  made  of  ftone, 
that  it  can  hear  fuch  an  Hiftory  and  not  melt  within  me  ! 
Have  I  no  tender  Part  within  me,  to  bleed  at  the  Rehear- 
fal  of  fuch  Anguilh,  and  fuch  Love  !  Blefled  Jefus,  fmite 
the  Rock  of  my  Heart,  and  let  it  pour  out  new  Streams  of 
Repentance  and  affe^ionate  Gratitude.  I  was  dead,  and 
the  Son  of  God  gave  himfelf  up  to  Death,  in  order  to  raife 
me  to  Life  again.  I  was  a  Traitor  and  an  Enemy,  and  he 
hath  fuftained  ih^  Arrows  of^  the  Jlmigbty  to  reconcile  me  to 
his  Father,  and  turn  away  his  infinite  Indignation.  My  great 
High  Prieft  has  offered  up  himfelf  a  bloody  Sacrifice  for  me 
that  my  Guile  might  be  forgiven,  and  cancelled  for  ever. 

Think  O  my  Soul,  ftudy,  contrive,  fpeak,  what  wilt  thou 
render  to  the  Lord  for  fiich  aftonifhing  Condefcention,  and 
fuch  unexampled  Grace.  How  wilt  thou  ftiew  thy  inefti- 
mable  Value  of  his  Atonement  ?  What  does  he  require  of 
thee,  but  to  keep  thofe  Garments  clean,  which  he  has  walh- 
ed  in  fo  rich  a  Fountain  as  his  own  Blood  ?  And  ihall  I 
ever  wilfully  indulge  the  Praftice  of  Sin  again,  and  return 
to  my  old  Defilements  ?    Shalll  ever  confent  to  break  the 

Law 


Serm.  XXX\'.  e?/ Christ.  541 

Law  of  iny  God  ?    Have  I  not  fccn  the  dreadful  Nature  and 
difmal  Ktlcds  of  it,  in  the  Agonies  and  Death  of  my  dearcll 
Lord  ?  \Vhat  fliall  1  do  that  I  niviy  never  lin  more  ?    Lx)rd,  1 
cannot  preferve  myfelf  from  the  fatal  Infedlion,  while  I  dwell 
in  a  World  where  Sin  reigns  all    around  me,  in   a  IVorld  that 
lies  in  IFickednefs  •,  and  while  I  am  fo  nearly  allied  to  Flefli  and 
Blood,  where  Folly,  V^ice,  and  Sin  run  through  every  Vein  to 
my  Heart.     Jefus^  1  commit  myfelf  afrefh  to  thy  Care,  thou 
wilt  fave  the  Soul  that  thou  haft  purchafed  at  fo  dear  a  Rate  ; 
thou  wilt  accept  and  fave  a  returning  Penitent.     Here  1  de- 
vote my  Life,  my  Self,  my  Flefli  and  Spirit,  and  all  my  Powers 
to  thy  Obedience,  and  the  Purpofcs  of  thy  Glory  for  ever  and 
ever  ;    My  Soul  looks  up    to  thee  with  an  Eye   of   humble 
Confidence,  and  my  Faith  and   Hope  reft  on  thy  everlafting 
Love.     Jmeth 


SERMON    XXXV. 

The  Atonement  of  Christ. 

Rqm.  ill.  25. 
Whom  God  hath  Jet  forth  to  he  a  Propitiation. 

HAVING  explained  the  Manner  in  which  Chrift  is  a  Pro- 
pitiation for  Sin  •,  1  come  in  the  fecond  Place  to  propofe 
fome  Reafons  to  evince  the  Truth  of  this  Do6lrine,  viz. 
That  God  hath  ordained  his  Son  Jefus  to  be  pur  Propitiation 
or  Sacrifice  of  Atonement.  And  here  I  fliall  proceed  by  De- 
grees, from  Ibme  apparent  Probabilities,  to  more  evident  and 
convincino;  Proofs. 

"-  I.  The  firft  Reafon  I  ihall  give  for  it  is  this,  that  an  Atone* 
tnent  for  Sin,  and  an  effe5lual  Method  to  anfwer  the  Demands  of 
an  offended  God,  is  the  firs!  great  Bleffing  which  guilty  Mankind 
fiood  in  need  of  -,  but  the  Powers  of  Nature  could  never  procure 
it,  nor  could  the  Light  of  Reafon  ever  fhew  them  how  to  obtain  it: 
Now  'tis  the  Beftgn  of  the  Gofpel  of  Chrijl  to  fupply  the  Wants 
end  Deficiencies  of  guilty  Nature,  that  is  both  impotent  and 
blind  >  'tis  to  introduce  an  etfedual  Reconciliation  betweea 
^^M  ^  i  God 


/(42  ne  Atoneiv^ent  Vol.  II. 

God  and  Sinners  ;  'tis  to  point  out  an  Atonenient  to  them, 
anfwerable  to  their  Guilt,  which  they  wanted,  and  to  difcover  a 
folid  Foundation  for  Peace.  This  is  done  in  the  Death  of  Chrift. 

A  few  eafy  Refledlions  of  natural  Confcience,  will  acquaint 
all  the  thinking  Part  of  Men  that  they  are  Sinners^  that  they 
have  offended  the  great  and  glorious  God  who  made  them  : 
And  thofe  that  have  read  the  Hiftories  of  Mankind,  and  have 
furveyed  diflant  Nations  and  pad  Ages,  have  found  this  to  be 
almoft  the  univerfal  Enquiry  of  Men,  what  Jhall  we  do  to  pa-- 
cify  the  Anger  of  that  God,  againft  whom  we  have  finned  ?  The 
Heathen  World  had  an  awful  Notion  of  the  Vengeance  of 
Heaven.  Hence  arofe  endlefs  Forms  of  Superftition  :  How 
many  long  and  coftly  Ceremonies,  what  painful  and  bloody 
Rites  of  Worfliip  have  been  invented  and  pradlifed  by  Men,  to 
make  fome  Compenfation  for  their  Crimes  ?  All  the  Craft  and 
Contrivance  of  their  Priefts,  could  never  have  prevail'd  with 
the  Bulk  of  Mankind,  to  take  fuch  Yokes  of  Bondage  upon 
them,  if  there  had  not  been  fomething  in  natural  Confcience, 
which  wanted  an  Atonement  and  Peace  to  be  made  with  Hea- 
ven, from  a  Senfe  of  their  own  Guilt. 

The  Prophet  MzV^s/??  introduces  this  general  Language  of  an 
awakened  Confcience,  Wherewith  Jhall  I  come  before  the  Lor d^ 
cr  how  my  felf  before  the  moji  high  God  ?  Shall  I  come  before 
him  with  Burnt  Offerings  ?  Will  the  Lord  be  f  leafed  with  Tbou- 
fands  of  Rams,  or  with  ten  Thoufands  of  Rivers  of  Oil  ?  Shall 
J  give  my  Firfi-born  for  my  Tranfgrejfion  ?  The  Fruit  of  my  Body 
for  the  Sin  of  my  Soul?  Micah  vi.  6.  Alas !  All  thefe  are  vain 
and  fruitlefs  Propofals  :  But  the  Gofpel  makes  the  enquiring 
Confcience  eafy,  when  it  propofes  the  Blood  of  the  Son  of 
God,  appointed  by  the  Father  as  a  fatisfaflory  Offering  for  the 
Sins  of  Men  :  This  is  what  the  guilty  World  wanted,  but  couJd 
never  find  out.  This  the  Gofpel  hath  revealed  and  fet  in  an 
open  Light. 

And  indeed,  if  the  great  God  who  is  offended,  did  ever  fend 
down  a  Peace- maker  to  reconcile  Heaven  and  Earth,  it  is  very 
reafonable  to  fuppofe  that  he  fliould  anfwer  the  univerfal  Cry 
of  Nature  diftreffed  with  Guilt  ;  and  that  he  fhould  furnifh 
finful  Creatures  with  fuch  an  Atonement  for  Sin,  and  fuch  a 
folid  Foundation  for  their  Acceptance  with  himfelf,  as  might 
fully  fatisfy  their  Reafon  and  their  awakened  Confciences.  And 
this  is  no  where  to  be  found  in  fo  evident  and  fo  compleat  a 
Manner,  as  in  the  Death  of  Chrift, 


Serm.  XXXV.  ef   Christ.  543 

II.  The  very  firfi  Dtfcoveries  of  Grace ^  "dchich  tvere  made  to 
Man  after  his  Fall^  imply  din  them  fomething  of  an  Atonement  for 
Sin,  and  pointed  to  the  Propitiation  which  Chrift  has  nozv  made^ 
Gen.  iii.  15,  dec.  The  firfl:  Appearance  of  Grace  was  the  Pro- 
mife  given,  that  the  Seed  of  the  JVoman  flwuld  brtiife  the  Head 
cf  the  Serpent,  that  is,  he  fhoiild  abolifli  the  Guilt,  Mifchief, 
and  Mifcry  that  Sin  and  the  Tempter  had  introduced  :  But  in 
order  to  do  this,  the  H^ovian's  Seed  muft  have  his  Heel  bruifed^ 
mud  fuftain  ibme  perfonal  Sufferings. 

Immediately  after  this.  Sacrifices  of  Beads  were  inftltuted  -f- 
as  a  Type  and  Prefigu ration  of  fome  future  glorious  Sacrifice 
and  Attonemcnt  tliat  Hiould  be  made  to  God  for  the  Sins  of 
Men. 

Now  'tis  the  very  Notion  of  an  expiatory  Sacrifice^  as  I  have 
fhewn  before,  that  fome  Creature  is  provided  to  (land  in  the 
room  of  the  original  Tranfgrcflbr,  and  to  bear  his  Guilt,  and 
fuffer  Punifliment  in  his  ftead,  that  thereby  the  TranfgrefTor 
having  his  Guilt  taken  away,  may  be  deliver'd  and  fav'd.  And 
when  Ad^,m  was  ordered  to  put  a  Bead  to  Death  which  had  not 
finned^  in  order  to  worfhip  or  honour  God  by  it,  and  when  he 
found  that  he  himfeJf  who  had  Jtnned^  was  not  put  to  Deaths 
'twas  not  hard  for  him  to  underftand  that  the  Bead  was  put  to 
Death  in  his  room  and  dead :  And  'tis  not  unlikely  that  God 
told  him  fo. 

Let  us  confider  further,  that  'tis  exceeding  probable,  when 
the  Lord  God  made  Coats  of  Skins  for  Adam  and  his  Wife^  thefe 
were  the  Skins  of  the  Beads  that  had  been  put  to  Death  in 
Sacrifice  :  And  thus  God  made  it  appear  to  them,  that  their 
Nakedncfs  was  cover'd,  and  the  Shame  of  their  Guilt  removed, 
by  a  Bleffing  deriv'd  from  the  Beads  that  were  flain.  The 
Skins  of  the  Sacrifices  being  put  upon  their  Bodies,  might 

t  Though  we  have  no  exprefs  Revelation  in  Scripture,  that  Sacrifices 
were  now  inftituted,  yet  there  is  abundant  Reafon  to  believe  it  :  For,  (i.) 
^hd  offered  bloody  Sacrifices.  Now  we  can  hardly  fuppofe  that  Jdam  or 
M'fl  would  ever  invent  fuch  a  flrange  Ceremony  to  pleafe  God  with  it :  Nor 
could  Reafon  ever  diftate  to  them,  that  God,  their  Creator, would  be  pleafed 
with  fuch  a  bloody  Pra6lice,  as  cutting  his  living  Creatures  to  Pieces,  and 
then  burning  them  with  Fire.  Nor  would  God,  who  is  fo  jealous  of  his 
Prerogative  in  matters  of  Worfhip,  ever  have  fhewn  his  Acceptance  of  thefe 
Rites,  if  he  himfelf  had  not  appointed  them.  (2.)  Though  we  don't  read 
that  Jdr.m  offcrM  Sacrifice,  yet  'tis  plain  he  was  not  permitted  to  eat  Flefh  ; 
and  therefore  'tis  more  probable,  that  when  he  killed  Bealls,  it  was  for  Sa- 
crifices :  And  God  taught  him  to  make  Cloathing  for  himfelf  out  of  their 
Skins.     This  was  immediately  after  the  Fall. 

M  m  4  abate 


544  ^^^    Atonement  Vol.  II. 

abate  fomething  of  their  former  Fear,  and  encourage  them  to 
appear  before  God,  who  were  terrified  a  little  before,  at  the 
Thoughts  of  their  Guilt  and  Nakednefs.  Their  deferved 
Death  was  transfer'd  to  the  facrificed  Animal  ;  and  the  Skin 
of  the  Animal  facrificed,  was  transferred  to  them  as  a  Covering 
for  their  Guilt  and  Shame.  Thefe  are  no  obfure  Intimations 
of  Benefit  and  Safety  to  be  deriv'd  to  Sinners,  from  fome  A- 
tonement  to  be  made  for  Sin. 

if  we  will  hearken  to  St.  Paul^  he  explains  the  firfl  Promife, 
when  he  fays,  that  Chrift  took  Flejh  and  Blood  upon  bhn,  that  be 
mighty  by  his  own  D eat b,  deftroy  the  Devil,  who  had  the  Power 
of  Death,  or  had  introduced  it  into  the  World.  Here  the  Sa- 
viour's Heel  was  hruijed,  and  the  Head  of  the  Serpent  broken  ; 
nor  can  it  be  well  fuppofed,  how  the  Death  of  Chrifl  fhould 
deftroy  the  Works  of  the  Devil,  but  by  making  an  Atonement 
for  the  Sins  of  Men  -,  for  which  Sins  divine  Juftice  had  put 
them  under  his  Power  or  Tyranny. 

I  will  not  prefume  to  fay,  that  Adam  himfelf  could  read  (o 
much  Gofpel  as  this  in  thok  firfl  Words  ofPrmnife  \  or  that  he 
knew  in  fo  explicit  and  diflindl  a  manner,  the  Defigns  and  Ends 
of  a  Sacrifice,  when  God  taught  him  the  Pra6lice  :  Yet  'tis  very 
probable,  that  the  great  God  condefcended  to  give  a  much  far- 
ther Explication  both  of  the  firft  Words  of  Comfort  concern- 
ing the  Seed  of  the  Woman,  and  of  his  own  Appointment  of 
Sacrfices,  and  of  the  Reafon  of  them,  than  Mefes  has  written, 
or  than  we  who  live  at  this  Diftance  of  Time  can  ever  cer- 
tainly know. 

III.  Suppofe  what  I  have  yet  ofter'd,betooobfcure  a  Foun- 
dation for  this  Do(5lrine,  yet  let  us  confider  that  the  following 
7'rain  of  Ceremonies,  which  were  appointed  by  God  in  the  Jewifh 
Church,  ("when  he  feparated  a  peculiar  People  to  himfelfj  are 
plain  Significations  of  fuch  an  Atonement  for  Sin  as  our  Lordjefus 
has  made,  and  they  confirm  the  Meaning  of  the  firfl  Inflitution 
of  Sacrifices. 

I  will  grant  indeed,  that  many  of  the  Ceremonies  of  the 
Jewijh  Church,  had  alfo  fome  other  Intendments, 'u/z.  Todif- 
tinguifh  the  Nadon  of  Ifrael  from  the  Gentile  W'orld,  and  to 
keep  them  in  Subje6lion  to  God,  who  was  th6r  political  Head 
or  King,  as  well  as  their  God,  to  preferve  them  as  a  Nation  in 
his  Favour,  and  reftore  them  when  they  had  offended  him  as 
their  Governor  and  King  :  But  a  few  Confiderations  will  give 
lis  fufiicient  Evidence,  that  thefe  are  but  mere  fubordinate  De- 
figns 


Serm.  XXXV.  of   Cfirist.  545 

figns  of  God  in  the7^w//Z>  Law,  and  cfpccially  in  iiislnflitution 
of  the  Ceremonies  of  Atonement  and  PricllhooJ. 

\Ji  Conftderiition.  TJie  Jewi/Jj  Ceremonies  are  often  reprc- 
fented  as  Types  or  Figures  of  Gofpel-blelfings  by  the  Apoltle 
Paul^  2  Cor.  \\\,  Gal.v'i.  Col.  ii.  Heb.  vii,  viii,  ix,  x.  The  Lc- 
vittcal  ceremonial  Rites  were  but  the  Letter.,  of  which  the  Go- 
fpel  of  Chritt  is  the  Spirit  or  Meaning  :  Thofc  were  but  as  a 
P'ail  to  cover  the  good  Things  of  the  Gofpcl ;  they  were  but 
weak  and  poor  Rudiments  or  Elements  of  Learning,  to  lead  us 
into  the  Knowledge  of  Gofpel-BIelTings.  The  Law  was  our 
Scboohnafier  to  bring  us  to  Chrift.  They  were  but  a  Shadoiv  of 
Ihings  to  come.,  whofe  Subltance  or  Body  is  Chrijl :  They  ferved 
but  to  the  Example  and  Shadow  of  heavenly  Things.,  i.  e.  The 
Things  of  the  Gofpel  :  They  were  a  Figure  for  the  Time  pre- 
fent  \  a  Shadow  of  thofe  good  Things  to  come.,  which  the  Holy 
Ghofl  fignified  by  them.  The  great  End  of  thefe  JewifJj  cere- 
monial Appointments,  in  the  Senfe'of  this  infpired  Writer, 
was,  that  they  fliould  ftand  but  as  Types  and  Figures  of  Things 
under  the  Gofpel  ;  as  Emblems  of  the  various  Offices  of  the 
Meffiah  that  was  to  come,  and  eminently  of  his  Priefthood  and 
Propitiation.     Now  the  Subftance  is  fuperior  to  the  Shadow. 

id  Confideration.  This  is  more  evident  ftill,  if  we  confider 
that  many  of  the  Defilements  which  were  to  be  remov'd  by 
thefe  Sacrifices  and  Purifications,  were  of  an  external  and  cor- 
poreal Nature,  which,  confider*d  in  themfelves,  were  generally 
innocent  as  to  moral  Guilt,  and  did  not  want  fuch  Sort  of  bloody 
Purgations.*  Thence  we  may  reafonably  infer,  that  thefe  ex- 
ternal Defilements  of  the  Body.,  did  typify  and  reprefent  the  mo- 
ral andfinful  Pollutions  of  the  Soul  -,  and  confequently,  that  the 
external  and  corporeal  Forms  of  Atonement  and  Purgation  were 

*  It  may  be  worthy  our  Notice  here^  that  Blood  \s  no  very  proper  Li- 
quid for  Purification  of  any  Defilements,  unlefs  it  be,  as  it  represents  Death 
to  be  an  Atonement  for  the  Guilt  of  Sin,  which  is  a  moral  Defilement  of  th'? 
Soul.  And  ye^y  Hcb.  ix.  22.  Jlmo/l  all  Things  under  the  Laiv  are  purged 
by  Blood  :  One  would  think  Water  lliould  be  a  much  better  Cleanfer  ? 
But  we  find  this  purging  or  cleanfi-ng  fignifies  Atone?neni  for  iiin,  when  the 
very  next  Words  give  us  the  Reafon  why  Blood  is  appointed,  'viz.  bccaufe 
Pardon  or  Remiffion  is  the  Thing  fought  ;  for  ^-without  fitdding  of  Blood  is 
710  RtmiJJion. 

'Tis  plain  therefore,  that  to  a  guilty  and  defied  Soul  or  Ccrfcu7ice,  e-verv 
thing  is  defrd,  as  7it.  i.  15.  But  when  boti.  the  People  and  their  facred 
Utenfils  were  fprinklcd  with  Blood,  it  denotes,  that  all  things  are  fan^ify\I 
^ndpure,  to  tholis  whofe  Souls  partake  of  the  Atonement  ofChrill,  and  whofe 
fms  are  r^w///f^ through  his  bloody  Death. 

chiefly 


546  ^^^^  Atonement  Vol.  II. 

chiefly  defigned  as   Types  and  Figures  of  the  Blood  of  Chrift^ 
which  was  a  real  Propitiation  for  the  Sins  of  the  Soul. 

3  J  Confederation.     The  mod  exacl  and  happy  Refemblance 
and  Conformity,  between  the  Method  of  Atonement  by  the 
Priefthood  and  Sacrifice  ©f  Chriji.,  and  the  appointed  Rites  of 
Lcvitical  Priefthood  and  Atonement,    very  naturally  leads   us 
to  fuppofe,  that  one  was  defign*d  to  figure  out  and  foretel  the 
other  i    efpecially  fince   the  Scripture    gives  us  fuch  frequent 
Hints  of  it.    The  great  God,  to  whom  all  his  own  Works  are 
known  from  the  Beginning  of  the   World,  had  the  Sacrifice 
and  Priedhcod  of  his  Son  Jefus  ever  in  his  Eye,  when  he  or- 
dain'd  the  Jezvijh   Forms  of  Atonement.     He  kept  in  View 
the  Blood  of  Cbrift^  which  was  to  be  Hied  for  our  Sins,  when 
he  appointed  the  Shedding  of  the   Blood  of  Bulls  mid  Goats. 
He  kept  in  view  Jefus  the  High-Priefl^  who  was  hereafter  to 
enter  into  Heaven  in  the  Vertue  of  his  own  Blood,  when  he 
appointed  Aaron  to  go  into  the  holy  Place^  (the  Figure  of  the 
Tr;/^)  with  the  Blood   of  the  yearly  Expiation.     He   kept  in 
view  the  Merit  of  Chriii^s  Deaths    which  was  to  be  applyM  to 
our  Souls  and  Confciences  by  Faith,    when  he  appointed  the 
People  to  be  fprinkled  zvith  the  Blood  of  the  Sacrifices  :     And 
therefore  the  Blood  of  Chrilf  is  called  the  Blood  of  Sprinklings 
Heb.  xii.     And  when  he  ordain'd  the  Mornino;   and  Evenins; 
Lamb  for  a  continual  Burnt-Offering  ;    he  pointed  ( tho'  afar 
ofFj  to  the  Meffiah,  the  Lamb  of  God,   that  mufl  take  away  the 
Sins  of  Men. 

Thefe  Refemblances  might  befhewnin  aMultitude  of  other 
Inflances  ;  but  I  cannot  omit  this  one,  viz.  As  the  killing 
of  the  Bead  was  defigned  to  hold  forth  the  violent  and  bloody 
Death  of  Chrift,  the  great  Sacrifice  ;  fo  the  Burning  of  theFlefh 
and  Entrails  on  the  Altar  by  that  divine  Fire,  which  was  al- 
w^ays  kept  alive  there,  and  which  was  kindled  at  firfl  from 
Heaven,  feems  plainly  intended  to  foretel  thofe  facred  divine 
Imprefiions  of  the  Indignation  of  God  due  to  Sinners,  which 
were  to  be  made  upon  the  holy  Soul  ofChriJl  himfelf,  when  it 
pleafed  the  F<ither  to  hruife  him,  and  put  him  to  grief  :  For  the 
Indignation  of  God  is  often  reprefented  by  Fire. 

We  mud  not  imagine  therefore,  that  thefe  Lez'itical  Ordi- 
nances were  fird  in  the  Defign  of  God,  as  proper  Statutes  for 
the  Jr^'ijb  Nation,  and  then  that  the  Son  cf  God  came  into  the 
World,  and  pad  thro'  fuch  fpecial  Scenes  of  Life,  Death,  and 
Refurrection,  merely  in  order  to  copy  out  thefe  Jewifh  Ordi- 
nances : 


Serm.  XXXV.  of  Christ.  547 

nances  :  But  wc  mud  conceive  the  Son  of  God,  f\v(\:  dcfipn'ci  as 
our  great  Atonement  and  tligh  Pried  on  Earth,  and  in  1  lea- 
ven :  And  in  the  View  and  Forefight  hereof,  all  thofe  Leviti- 
csl  Ordinances  were  given  to  the  Je-wsus  Figures  and  F.mblcms, 
to  give  early  Notice  before- hand  of  the  Bieirings  of  the  great 
Mcffiah.  Surely  the  Atonement  of  the  Mejfiab^  which  was  to 
be  a  real  Relief  for  the  Guilt  of  all  Nations,  was  of  much  more 
Importance,  and  held  a  higher  Rank  in  the  Ideas  and  Dcfigns 
of  God,  than  the  mere  Ceremonies  given  to  a  fingle  Nation. 

If  it  diould  be  objedled  dill,  that  thofe  Jewijh  Rites  have 
been  plainly  prov'd  by  fome  learned  Men  to  ht  political  Services 
done  to  God  as  their  King  and  Governor,  for  he  dwelt  in  Jeru- 
falcm  as  their  King,  and  kept  his  Court  among  them  in  the 
1  abernaclc  and  the  Temple. 

I  anfwcr,  (i.)  This  may  very  well  be  granted  as  an  inferior 
and  fubordinate  Defign  of  God  :  For  'the  Confideration  of  God, 
as  the  Civil  or  Political  Ruler  of  the  Je'LviJJo  Nation,  is  much 
inferior  to  the  Confideration  of  him  as  the  Creator^  and  the 
Lordo^xht  Souls  and Confciences,  not  only  of  theNation  o^ Ifrael^ 
but  of  all  Mankind,  who  were  to  derive  Benefit  from  the  Sacri- 
fice of  Cbrijl.  The  fupreme  Intent  and  Meaning  of  any  Confli- 
tution,does  by  no  means  dedroy  thofe  which  are  fubordinate. 

It  may  be  allow'd  alfo,  (i.)  That  the  Sacrifices  duly  of- 
fer'd,  did  make  a  real  and  proper  Atonement  for  the  political 
Guilt  of  the  Ifraelites  in  the  Sight  of  God,  confider'd  as  their 
peculiar  King,  and  continued  them  in  his  political  Favour,  or 
redor'd  them  to  it,  after  fome  Breach  of  the  Jewijh  Laws. 
This  feems  to  be  the  Senfe  of  the  Apodlc,  Heb.  ix.  13.  The 
Blood  of  Bulls  and  Goats  fan^ijies  to  the  purifying  the  Flejby 
as  well  as  of  many  Exprfedions  in  the  Books  of  Mofes,  And 
yet  thefe  fame  Sacrifices  might  make  a  typical  Atonement  for 
their  moral  Guilt  in  the  Sight  of  God,  confider'd  as  their  Gody 
i.  e,  as  the  Lord  of  Confcience,  and  the  God  of  the  Souls  of 
Men  :  And  all  this  with  a  direct  Afpedl  upon  the  Sacrifice  of 
Chrid,  the  great  and  real  Atonement  that  was  to  come  :  And 
indeed,  the  next  Words,  Heb.  ix.  14.  intimate  fo  much.  How 
much  more  Jhall  the  Blood  of  Chriji  purge  your  Confciences  from 
dead  Works  ?  i,  e,  from  Works  of  Sin,  which  deferve  Death 
in  the  Sight  or  Judgment  of  God,  confider'd  as  the  fupreme 
Lord  of  Souls  and  Confciences. 

Thefe  Sacrifices  ( 1  fay  )  could  make  but  a  typical  Atonement 
for  moral  Guilt  in  the  Sight  of  God, confider'd  as  their  God  \  for 

'tis 


54^  "^he   Atonement  Vol.  II. 

*tis  fufRciently  evident  to  any  thinking  Mind,  that  it  'Vuas  not 
pofftble  for  the  Blood  of  Bulls  and  Goats  to  take  away  Sin  as 
committed  againlta  God,  Heb.  x.  4.  And  therefore  the  Jews 
themfelves,  when  they  had  offer'd  their  chief  Sacrifice  of  yearly 
Expiation,  had  not  fo  clear,  fo  full,  and  fo  fatisfadlory  a  Peace 
in  their  Conlbiences,  as  the  Gofpel  o^  Chrift  beftows  on  Chrif- 
tians  :  The  Apoftlc  fays,  ver.  1.2.  the  Comers  thereunto  were 
not  made  perfect  \  for  if  they  had,  the  Worfhtp-pers  once  purged 
would  have  no  more  Confcience  of  Sin^  or  Senfe  of  Guilt.  Where- 
fore^  when  Chrift  came  into  the  World,  he  faith^  Sacrifice  and 
Offering  (that  is  of  Bulls  and  Goatsj  thou  wouldfi  not^  for  they 
were  not  fufficient,  but  a  Body  hafl  thou  prepared  me  \  and  for 
what  end  this  was  done,  the  following  Verfes  tell  us,  that  Sin- 
ners might  be  purified  from  the  Guilty  Defilements  of  Sin,  thro* 
the  Offering  of  the  Body  ofjefus  Chrifi  once  for  all^  ver.   10. 

Thus  the  BlefTed  God,  who  defigned  in  due  Time  to  make 
his  own  Son  an  Atonement  for  Sinners,  did  early  give  fome 
emblematical  Notices  of  this  divine  Atonement  to  thofe  few 
who  were  taught  to  underftand  them  :  And  in  this  Manner 
he  kept  alive  in  the  World  the  Hope  of  fome  fuch  glorious  fu- 
ture Tranfaclion,  which  fhould  be  the  Ground- work  of  Peace 
between  God  and  Men,  by  the  appointed  Death  and  Sacrifice 
of  Beads  throughout  all  Ages,  ever  fince  he  made  the  firft  Pro- 
niife,  and  gave  the  firft  Hope  of  Grace  to  fallen  Men. 

And  indeed,  all  the  Souls  that  were  pardoned,  and  all  the 
Sins  that  were  remitted  under  the  feveral  ancient Difpenfations 
of  Adam^  Noah^  Abraham  and  Mofes^  muft  be  referred  to  the 
Virtue  of  this  great  Sacrifice  of  the  Son  of  God,  tho'  all  who 
were  pardoned  might  not  diftin6lly  know  the  ground  of  it. 
///;;/  hath  God  fet  forth  to  be  a  Propitiation  for  the  Remiffion  of 
Sins  that  are  paft  in  far  diftant  Ages,  as  well  as  for  Sins  that  are 
yet  to  come.  His  Sacrifice  has  a  moft  extenfive  Efficacy,  it 
reaches  through  all  Nations,  and  all  Ages,  from  the  Beginning 
of  the  World  to  the  End  of  it.  'Twas  this  Sacrifice  ofChnJl 
that  gave  Virtue  to  all  other  Inftitutions  and  Rights  of  Atone- 
ment that  were  appointed  by  God  himfeif.  In  themfelves  they 
were  weak  and  infufficient,  but  they  were  made  powerful  thro' 
the  Blood  o^  Chrifi,  to  fpeak  Pardon  and  Peace,  in  fome  Mea- 
sure, to  the  guilty  Confcience,  tho'  fince  Chrift  is  come,  we  hear 
the  joyful  Sound  of  Peace  and  Pardon  much  more  diftind:ly. 

IV.  Nor  was  this  Do6lrine  manifefted  only  in  the  ancient 
Forms  of  fForfbip  and  Sacrifice  wliich  God  had  ordaiaed,  but 

fome 


Serm.  XXXV.  0/ Christ.  549 

fomeof  the  nohlefl  of  the  follomng  Prophecies  confirm  and  ex- 
plain chc  flrjt  Prouiije,  and  ihcw  thiitChrijlims  to  die  as  an  ato- 
ning Sacrifice  for  the  Sins  of  Men,  I'll  mcncioii  only  die  Words 
of  thole  two  great  Men,  Ifaiah  and  DMiiel.  By  Danitl  we 
are  told,  that  the  Mcfjhh  jhall  be  cut  r>Jf\.but  not  for  himfelf ; 
and  the  Defiajn  of  this  is,  to  finijh  Tranfgreffion,  to  make  an 
End  of  Siny  to  make  Reconciliation  for  Iniquity,  and  to  bring  in 
evcrlajting  Right eoufnefs,  Dan.  ix.  24,  26.  Ifaiah  fpeaks  the 
fame  Thing  more  largely,  in  his  53d  Chapter,  Chrift  'vjas 
mounded  for  our  Tranfgrefjlons,  he  ivas  bruifed  for  our  Iniquities  y 
the  Chajiifcment  of  our  Peace  was  upon  him^  and  by  his  Stripes 
ive  are  healed:  IVe  like  jheep  have  gone  a/lray,  and  the  Lord  hath 
laid  on  him  the  Iniquity  of  us  all.  It  pleafed  the  Lord  to  bruifa 
hini^  and  to  put  him  io  Grief  and  to  make  his  Soul  an  Offering 
for  Sin.  By  the  Knoivledge  of  him  fJjall  he  juftify  many,  for  he 
Jhall  bear  their  Iniquities.  How  exceeding  plain  and  ftrong  is 
this  Language  to  fupport  my  Dodlrine,  and  how  exceeding 
hard  to  conftrue  it  to  any  other  Senle. 

It  may  not  be  amifs  to  fubjoin  the  Witnefs  of  John  the 
Baptifl:,  who  was  more  than  a  Prophety  and  the  very  Forerun- 
ner of  the  Meffiah,  John  i.  29.  Behold  the  Lamb  of  God  'ujho 
taketh  aivay  the  Sin  of  the  JVorld.  Now  a  Lamb  takes  away 
Sin  in  no  other  way  than  by  dying  as  a  Sacrifice. 

Thus  our  blefled  Redeemer,  who  once  in  the  End  of  the 
JVorld y  appeared  to  put  aivay  Sin  by  the  Sacrifice  of  himfef,  as  a 
great  High  Pried,  was,  as  it  were,  uflier'd  into  his  Office  by 
a  long  Train  of  Types  and  Prophecies:  All  thefe  went  be- 
fore him,  that  when  his  great  Sacrifice  was  ofl-er'd,  ic  might 
not  feem  a  (Irange  Thing,  but  might  be  more  eafily  received 
by  all  the  World,  who  flood  in  fo  much  need  of  him,  and  to 
whom  the  Tradition  of  Sacrifices  had  been  conveyed  from 
Noah'^  and  efpecially  by  the  Jews,  who  had  fo  much  Notice 
of  him  before,  by  more  exprefs  Revelations  beyond  what  the 
Heathens  could  learn  by  their  broken  Traditions  of  Sacrifice. 

V.  Our  Saviour  himfelf,  among  the  rejt  of  his  Miniftrations 
as  a  Prophet y  taught  us  the  Doctrine  of  Atonement  for  Sin  by  his^ 
Deathy  and  that  in  thefe  three  Ways. 

I.  He  did  fpeak  of  it  (though  but  fparingly  )  in  plain  and 
exprefs  Language  to  his  ovon  Difciples  in  private,  Matt.  xx.  28. 
The  Son  of  Man  came  not  to  be  miniftred  untOy  bit  to  ?nimjler^ 
and  to  give  his  Life  a  Ranfom  for  many:  And  this  he  fpoke  a 
Jittle  after  he  had  foretold  his  own  Sufferings,  his  Crucifixion, 
bis  Death,  and  his  rifing  again  the  third  Day* 

2.  He 


Sso  The  Atonement  Vol.  JI. 

2.  He  preached  this  Do6lrine  publicklj  to  the  Multitude  in 
Parables  and  Figures  of  Speech,  Johnv'i.  $1-  The  Bread  that  I 
will  give  is  my  Fle/hy  which  I  will  give  for  the  Life  of  the  Worlds 
Except  ye  eat  the  Flefh  of  the  Son  of  Man,  and  drink  his  Bloody 
ye  have  no  Life  in  you:  Which  can  fignify  nothing  but  his  dy- 
ing as  a  Propitiation  for  Sin,  that  we  might  hve  by  our  feed" 
ing  upon  his  Sacrifice,  or  partaking  the  Benefit  of  it.  ^ohn 
xii.  24.  The  Hour  is  come  that  the  Son  of  Alan  mufl  he  glorified. 
Except  a  Corn  of  Wheat  fall  into  the  Ground  and  dicy  it  abidetb 
alone '^  hut  if  it  die,  it  bringeth  forth  much  Fruity  vex.  32.  7/"/ 
he  If  ted  up  from  the  Earth  I  will  draw  all  Men  unto  me  :  This 
be  faidj  fgnifying  what  Death  he  fhould  die.  His  being  lifted 
up  on  theCrofs  Ihould  draw  many  Souls  to  him  as  their  Way 
to  the  Favour  of  God.  Once  he  fpoke  it  in  a  little  plainer 
Language,  in  publick,  John  x.  where  he  reprefents  himfelf 
as  the  good  Shepherd^  who  lays  down  his  Life  for  his  Sheep. 

3.  lie  taught  the  fameDodlrine  both  in  Types  or  Emblems, 
and  in  plain  Languagey  juft  before  he  died  at  the  Injiitution  of 
the  holy  Supper.  Lukexxii.  19.  He  took  Bread  and  brake  it,  fay- 
ing, This  is  my  Body  which  is  given  for  you.  And  of  the  Cup 
he  faid.  This  Cup  is  the  New  Tejtament  in  my  Blood  which  is  fjed 
for  you  ;  or  as  St.  Matthew  exprefTes  it.  This  is  my  Blood  of 
the  New  Tefcament  which  is  /bed  for  many,  for  the  Remijfion  of 
Sins.  Thefe  Things  put  together,  make  it  evident  that 
Chrift  himfelf  taught  this  Do6lrine. 

Ohjed:.  But  it  will  be  faid.  How  can  we  fuppofe  that  this 
Dottrine  of  Atonement  by  the  Death  of  Chrijt,  fliould  be  fo 
confiderable  a  Part  of  the  Gofpel,  if  our  blefled  Redeemer, 
the  great  Prophet  of  his  Church,  fpoke  fo  feldom  of  it  in 
publick,  and  that  in  fo  obfcure  a  Slanner  ? 

Jjfw.  I.  This  Do61rine  of  Atonement  for  Sin  by  his  Death, 
and  the  Acceptance  of  it  with  God  the  Father,  could  not  be 
fo  well  preached  in  publick  'till  he  died, and  rofe  again;  for 
his  Death  was  the  Foundation  of  this  Atonement;  his  Refur- 
refticn  and  his  Afcenfion  to  Heaven  were  the  Proofs  of  its 
being  accepted  of  God.  Now  *twas  divinely  wife  and  pro- 
per for  our  Lord  not  to  preach  fuch  Do61rines  too  freely  in 
publick  to  the  Multitude,  'till  thefe  Events  fhould  appear  in 
the  World.  If  he  had  fpoken  all  thefe  Things  concerning 
himfelf,  it  would  have  probably  amazed  and  confounded  the 
common  People,  and  raifcd  their  Rage  or  their  Ridicule,*  fo 
ignorant  and  fo  fullcf  Prejudice  as  they  were  in  that  Day. 

Jnfvj,  2,  If  Chrift  had  puWickly  and  plainly  preach'd  up 

the 


Serm.  XXXV.  of  Christ.  sS^ 

the  Atonement  of  his  Death,  he  mull  thereby  have  foretold 
openly  chat  he  mult  die  as  a  Sacrifice  ;  and  this  might  have 
had  very  ill  Effedts  on  the  malicious  Jc'j)Sy  either  (  r. )  To 
Provoke  them  to  kill  him  before  his  Hour  was  come,  and 
pretend  that  they  only  obey'd  his  own  I'rophecy  and  Corn- 
million  when  they  put  him  to  Death:  Or, (  2. )  They  might 
lay  hold  on  him,  and  keep  him  Prifoner  wichouc  killing  him, 
to  endeavour  to  fallify  his  Prophecies  of  his  Death,  and  thus 
attempt  to  make  void  his  Dodlrine  of  Atonement. 

'Tis  true,  God,  by  his  immediate  Influence  on  the  Wills  of 
Men,  could  have  prevented  thefe  EiTe6h  :  Buc  'tis  not  the 
Manner  of  God's  Condudl  in  Providence  to  anfwer  and  ac- 
complifli  his  own  Predictions  by  fuch  immediate,  divine,  and 
over-ruling  Refbraints  upon  the  Wills  of  Men,  if  it  may  be 
done  otherwife.  And  therefore  indeed,  the  Prophecies,  and 
efpecially  fuch  as  are  to  be  accompliCied  in  the  fame  Age 
in  which  they  are  fpoken,  are  ufually  given  forth  in  Meta- 
phors and  Parables,  that  Men  may  not  fo  clearlv  and  per- 
fedlly  underfland  them,  and  that  God,  in  his  moral  Govern- 
ment of  the  World,  may  not  be  conftrained  to  go  out  of  his 
common  and  ordinary  Methods,  in  order  to  bring  thefe  Pro- 
phecies to  pafs. 

Anfw,  3.  *Tis  evident,  from  many  ExprefHons  in  the  Evan- 
geli{l:s,that  it  was  not  the  Defign  of  Chrifl,  in  his  own  Life- 
time, to  publilh  the  Grace  and  Glory  of  the  Gofpel,  in  fo 
clear,  fo  difbintl:  and  fo  compleat  a  Manner,  as  he  defign'd  to 
haven  publifli'd  by  his  Apoflles  afrer  he  was  gone  to  Heaven. 
The  Defign  of  his  own  publick  Miniftry  was  rather  to  pre- 
-pare  the  JVay  for  the  fetting  up  of  his  own  Kingdom  in  the 
World,  than  to  fet  it  up  in  the  full  Glory  of  i"  in  his  owa 
Perfon.  According  to  this  View  of  Things,  his  Preaching 
Was  formed,  Repent  ye,  for  the  Kingdom  of  Hea'ven  is  at  hand^ 
i.  e.  The  Gofpel  State  approaches,  or  hath  approached  to 
you.  The  Prayer  he  taught  hisDifcipIes  ftands  on  the  fame 
Foot,  wherein  they  are  inftruCted  to  pray,  TJjy  Kingdom  come. 

Therefore  when  he  fpake  to  the  Multitude,  of  the  fpecial 
Glories  of  his  Gofpel,  and  efpecially  of  his  atoning  Sacrifice, 
'twas  generally  in  Parables ;  and  when  he  infl:ru6led  his  Dif- 
ciples  more  particularly  in  private,  he  gave  them  bur  Hints 
of  it,  and  told  them,  that  they  fliould  puhliflj  thefe  Things 
upon  the  Houfe-tops  after  the  Son  of  Man  jhould  rife  from  the 
Dead,  but  not  before. 

Even  juft  before  his  Death,  his  own  Difciples  themfelves 

could 


552  The  Atonement  Vol.  II. 

could  not  hear  many  Things  that  he  had  to  teach  them,  John  xvi. 
12.  Thefe  I'hings  werereferv'd  therefore  for  the  forty  Days 
Communication  with  them,  after  his  Refurreftion,  when  he 
fpake  with  them  of  Things  pertaining  to  the  Kingdom  of  God, 
A6isi.3.  and  more  efpecially  for  the  Teachings  of  his  own 
Spirit,  which  he  poured  out  upon  them  after  he  went  to 
Heaven.  By  thefe  Means  they  were  more  compleatly  fur- 
nilh'd  for  their  Miniilry,  and  learnt  the  Do6trines  of  the 
Gofpel,  in  a  more  perfe6l  Manner  than  ever  our  Lord 
himfelf  taught  them  in  his  Life-time. 

Thus  it  appears,  that  though  Chrijl  was  the  Founder  of  a 
new  Religion  among  Men,  yet  there  is  good  Reafon  to  be 
given,  why  he  did  not  teach  plainly  and  publickly  fome  cf 
the  chief  Do61:rines  of  this  Religion,  during  his  own  Life  on 
Earth,  viz.  becaufe  thefe  Doctrines  were  built  on  his  Death, 
his  rifing  again,  and  afcending  to  Heaven,  which  Events 
were  then  unaccomplifned  *. 

Thence  we  may  infer,  as  we  pafs  along,  that  if  we  would 
learn  the  plaineft  and  fulleft  Account  of  the  Gofpel  of  Chrijl^ 
'tis  not  enough  for  us  to  confult  merely  his  publick  Sermons, 
or  theHiilories  of  his  Life,  which  are  called  the  Four  Gofpels^ 
but  we  mufl  read  carefully  the  Writings  of  the  Apoflles  af- 
ter he  went  to  Heaven ;  for,  during  the  Life  of  Chriji,  nei- 
ther did  he  preach,  nor  did  the  Apoflles  themfelves  learn 
this  Gofpel  in  the  compleat  Extent  and  Glory  of  it.  But 
this  is  only  an  Inference  by  the  Way  f. 

Let  us  proceed  to  the  next  Reafon  to  prove  that  Chrifl 
was  a  Propitiation  for  our  Sins  in  his  Death. 

VI.  The  Terrors  of  Soul,  the  Confternation  and  inivard /Jgonies" 
^johich  our  blejjed  Lord  fujlain'd  a  little  before  his  Death,  were  a 
fufficlent  Proof  that  he  endur'dFuniflovients  in  his  Soul  which  'mere 
due  to  Sin,  Thefe  were  vaflly  greater  than  thePerfecutions 
of  bloody  Men,  and  the  meer  Fears  of  dying:  Can  it  ever 
be  imagined,  that  the  Son  of  God,  whofe  Virtues  and  Graces, 
whofe  Patience  and  holy  Fortitude  fparkled  w'lih  a  divine 
Luftre  in  the  various  Parts  of  his  Life,fliould  have  iliewn  fo 
much  natural  Fear,  and  innocent  Difquietude  of  Spirit,  at  the 

*  I  grant  there  are  fome  other  ingenious  and  probable  Reafons  offer'd  by 

the  Author  of  Mifcdlanea  Sacra;^\iy  Chrift  did  rot  communicate  his  Gofpel 
fo  compleatly  to  his  Difciples  in  his  own  Life-time.  ^Jfoy  i .  /•  1 56,  7,  8,  9. 
bat  what  I  have  mentioned  is  fufficient  for  my  Purpofe. 

f  This  is  a  proper  Paufe  in  the  Middle  of  tlie  thirty  iSo.  S^rjnon. 

meer 


Serm.  XXXV.  0/ Christ.  553 

mocr  Thoughts  of  Death  by  the  Hands  of  Men,  if  he  had 
nothing  elfc  to  encounter  with  ?    Wlicn  this  dreadful  Hour 
was  coine,  and  the  Powers  of  Darkncfs  were  let  loofc  upoa 
him,  he  began  to  be  fore  amazed  and  very  heavy ^  Mark  xiv.  33. 
lie  told  hisDifciplcs,  A/y  Soul  is  exceeding  forrowful  even  unto 
Death  :    He  ^xent  fonvard  a  little,  and  fell  on  the  Ground,  and 
praycdy  that  if  it  'were  pojjible  that  Hour  might  pafs  from  him. 
He  entreated  his  Father  with  Prayers  and  Supplications,  with 
Jlrong  Cries  and  TearSyll^h.  v.  7.  Such  a  Terror  was  upon  his 
Spirits,  that  three  times  he  repeated  the  fame  Petition,  chat 
he  might  be  excufed  if  poffibk^xom  drinking  that  Cup  of  Sor- 
row.    The  Agonies  of  his  Soul  preffed  great  drops  of  Blood 
through  the  Pores  of  his  Body,  and  bathed  him  in  a  crimfon 
Sweat.     Thefe  Cries  and  Tears,  thefe  Agonies  and  thefe 
Sweats  of  Blood  preached  the  Do6lrine  of  Atonement  with 
dreadful  Power,  and  uncontefled  Evidence.     And  as  upon 
the  Crofs,  fo  in  the  Garden,  'tis  probable,  his  Father  forfook 
him,  or  hid  his  Face  from  him,  fo  that  he  had  need  of  an 
Angel  to  be  fent  down  from  Heaven  on  purpofe  to  comfort  or 
Jirengthen  him,  Luke  xxii.  43.  'Twas  here  that  he  learnt  feel- 
ingly what  was  the  Curfc  of  the  broken  Laiv,  what  was  that 
Indignation  and  Wrath,  Tribulation  and  Anguijh,  that  were  due 
to  the  Sin  of  Man.     Here  the  Seed  of  the  IVoman  maintain 'd 
a  Combat  with  that  great  Serpent,  the  Devil  and  had  his  Heel 
bruised  ;  that  is,  his  lower  Nature  fill'd  with  Anguiih.     And 
'tis  mod:  probable,  that  his  Nature  being  worn  out  with  this 
Load  of  Diftrefs,  was  the  trueReafon  why  heexpir'd  on  the 
Crofs  muchfooner  than  was  expe6led,fo  thdit  Pilate  marvelled 
to  hear  that  he  was  already  dead. 

I  think  'tis  impofTible  for  the  Socinians,  who  reprefent  the 
Death  of  Chrift  chiefly  as  a  Martyrdom  for  the  Truth  of 
his  Do6lrine,  and  an  Example  of  Patience  in  fuffering,  to 
fupport  their  Scheme  againfl  this  Argument,  or  to  give  any 
tolerable  Account  of  this  Amazement  which  poflefl:  his  Spi- 
rit before  his  Enemies  came  near  him,  and  of  thefe  Agonies 
of  Soul  which  our  bleffed  Lord  fuftain'd.  Surely  fuch  Sor- 
rjwsand  fuch  Terrors  demondrate  the  Work  of  Propitiation, 
and  the  dreadful  Labour  of  reconciling  an  offending  God 
and  fmful  Man. 

VIJ.  This  Do61rine  of  Satisfaction  for  Sin  by  the  Death 
of  Chrifl  is  declared,  and  confirmed,  and  explained  at  large  by  the 
Apoflles  in  their  Writings ^  when  they  were  fully  furniflfd  for 
their  Minijlry,  by  the  Gifts  of  the  Holy  Gbofi,     Read  St.  Paul's 

N  n  Letters 


SS4-  The  Atonement  Vol.  II. 

Letters  to  the  Churches,  and  you  find  them  abounding  infuch 
Exprefl'ons  as  thefe,*  Chrifi  died  for  our  Sins.  He  gave  him- 
Jsif  for  us  to  redeem  us  from  all  Iniquity,  We  have  Redemption 
through  his  Blood.  God  was  in  Chrift  reconciling  the  World  to 
himfelfnot  imputing  their  TrefpaJJes  to  them.  He  was  made  Sin, 
and  he  was  made  a  Curfe  for  us.  He  is  our  Propitiation  and 
Atonement.  He  appeared  to  put  away  Sin  by  the  Sacrifice  of  him- 
felf.  When  we  were  Enemies  we  were  reconciled  to  God  by  his 
Death.  He  made  Peace  by  the  Blood  of  his  Crofs.  He  was  de- 
liver d  for  our  Offences f  and  raifed  again  for  our  purification. 
By  the  Righteoufnefs  of  one  Man^  the  Free  Gift  came  upon  all 
Men  to  Jujiification  of  Life,  By  the  Obedience  of  one  fJjall 
many  be  made  righteous. 

Now  in  the  Writings  of  St.  Paul  on  this  Subjeft,  we  may 
obferve  three  Things. 

(i.)  He  fpeaks  this  Language,  when  in  a  plain  do6lrinal 
Way  he  is  teaching  theGofpel  of  Chrift,  therefore  thefe  Ex- 
preflions  of  his  are  to  be  underftood  in  the  common  Senfe 
and  Meaning  of  the  Words.  'Twould  be  a  very  great  Force 
and  Torture  put  upon  thefeExpreffions,  if  weconftrue  them 
only  to  mean,  that  God  promifed  Forgivenefs  to  penitent 
Sinners  by  ^efus  Chrifl,  as  a  Meflenger  of  Grace,  and  that 
Chrift  died  as  a  Martyr  to  bear  Witnefs  to  this  Truth.  Read 
his  Epiftles  to  the  Romans,  the  Ephefiansy  the  Coloffians,  and 
the  Hebrews,  where  he  treats  of  thefe  Subje6ls,  and  you  will 
find  that  the  ApoftJe  in  his  Dodlrine  of  Atonement,  means 
much  more  than  this ;  for  he  talks  in  a  plain  rational  and  ar- 
gumentative Style  and  Method,  to  inform  the  Minds  of  Men, 
of  the  true  Defign  of  the  Death  of  Chrifiy  and  give  them 
the  clear  Knowledge  of  the  Truth. 

(  2. )  He  not  only  reprefents  the  Death  of  Chrift  as  our 
Atonement  for  Sin,  but  he  declares  this  to  be  the  great  End 
of  his  appearing  in  theFleih,  Heb.  ii.  14.  Becaufe  the  Children 
ivere  Partakers  of  Fle/]j  and  Bloody  he  himfelf  alfo  took  Part  of 
the  Jame,  that  through  his  own  Death  he  might  defiroy  the  Devil ^ 
Heb.  X.  5.  Sacrifices  of  Bulls  and  Goats  were  infufficient, 
lut  a  Body  haft  thou  prepared  me.  Heb.  ix.  26,  Once  in  the  End 
of  the  World  he  appeared  to  put  away  Sin  by  the  Sacrifice  of  him- 
felf    This  was  the  Defign  of  his  Incarnation. 

(3.)  He  makes  the  Crofs  of  Chrift  and  Chrift  crucify  d  to  ftand 
for  theGofpel  itfelf,and  glories  in  it  as  fuch.  i  Cor,  I  Chriji 
crucify  d  is  the  Wifdom  of  God,  and  the  Power  of  God.  i  Cor.  ii.^  / 
deftre'd  to  kno-w  mthing  among  you  but  Chriji^  and  him  crucify  d. 

Gal» 


Serm.  XXXV.  0/  C  ii  r  i  s  t.  ^t;^ 

Gal.  vi.  God  forbid  that  I  fjjould  glory  fave  in  the  Crofs  of  Cbrijl : 
And  many  fuch  Expreflions  he  ufcs,  as  though  the  pubhck 
Sermons  of  Cbrijt,  ihc  Example  of  Cbrift,  and  theDutius  that 
he  prefcribed,  were  all  as  nothing  without  the  atoning  Virtue 
of  his  Death,  and  his  Sacrifice  on  the  Crofs  ;  for  all  thefc 
would  not  fave  us  without  his  dying.  This  is  eminently  the 
GofpeL 

Nor  is  the  Apoflle  Paul  fingular  in  declaring  this  Dodlrine 
of  Atonement,  or  different  in  his  Sentiments  from  the  other 
Apoftles.  You  find  Peter  and  John  faying  the  fame  Things 
in  their  Epidles,  Te  "were  not  redeemed  "with  Sihcr  and  Goldy  but 
^j:itb  the  precious  Blood  of  Chrift,  as  of  a  Lamb  ^uoithout  Blemifh, 
JVho  his  o'jcn  felf  bare  our  Sins  in  his  own  Body  on  the  Tree. 
Cbrijl  hath  once  fifferd  for  Sins  ^  the  Jufl  for  theUnjufi^  to  bring 
us  to  God.  The  Blood  of  Jefus  Chrijl  ckanfeth  us  from  all  Sin. 
Jefus  Chrijl  the  Righteous  is  the  Propitiation  for  our  Sins.  Hereby 
perceive  i^e  the  Loije  of  God,  that  he  laid  down  his  Life  for  us. 
Unto  him  that  loved  us  and  wafhed  us  from  our  Sins  in  his  own 
Blood  be  Glory  and  Dominion  for  ever.  Thefe  Apoftles  takes 
every  Occafion  to  publifli  the  fame  Gofpel,  and  the  fame  Pro- 
mifes  and  Hopes  of  Salvation,  by  the  Death  and  Sacrifice  of 
our  Lord  Jefus  Chrijl. 

■  VIII.  7  o  fum  up  many  Arguments  in  one,  Thefe  ijuere  the 
'"Doctrines  that  were  mtnejjed  to  the  World  by  thofe  amazing  Gifts 
of  the  Holy  Ghojl, '  which  attended  the  Gofpel  *.  The  Gifts  of 
Tongues,  the  Wonders  of  Prophecy,  the  Powers  of  Healing 
and  Deftroying,  communicated  to  Men  in  fuch  a  Manner  as 
'the  World  never  faw,  and  aftonifli'd  the  Spedtators,  all  con- 
firmed the  Truth  of  this  Atonement  which  the  Apoftles 
preached.  Thefe  were  the  Difcoveries  that  were  made  fo 
glorioufly  fuccefsful  for  the  Converfion  of  Nations.  Thefe 
Dodlrines  fubdued  Kingdoms  to  the  Belief  of  them, and  tri- 
umphed over  the  Souls  of  Men :  Thefe  were  the  Truths  that 
chang'd  the  corrupt  Natures  of  Men  into  Virtue,  Piety,  and 
Goodnefs,  that  turned  Sinners  into  Saints  in  Multitudes,  and 
raifed  a  Church  for  Chrift  in  the  World,  in  fpite  of  all  the 
Rage  of  Enemies,  the  Superftitions  of  the  Priefts,  the  Learn- 
ing and  Sophiftry  of  the  Philofophers,  the  wild  Prejudices 
of  the  People,  and  the  Tyranny  of  Princes. 


*  It  was  generally  agreed  that  thefe  Gifts  of  the  Holy  Ghofi:  were  never 
fet  in  fuch  an  illuftrious  Light,  for  the  Defence  of  Chriftianiiy,  as  in  a  late 
Treatife,  entitled,  Mefcelknea  Sacra^  in  EJJay  i/?,  efpecially  from  pc^ge  141  to 
the  £nd« 

N  n  1  The 


I 


SS^  The  Atonement  Vol.  If. 

The  primitive  Chridian  Writers  who  were  converted  to 
the  Faith,  teach  us  thefe  fame  Dodlrines  of  the  Grace  of 
God,  through  the  Atonement  of  Chrifl,  the  pardon  of  Sin 
through  his  Blood,  which  had  fo  much  Power  over  their  own 
Soul.  In  the  Faith  of  thefe  Dodrines,  and  the  Hope  of  e- 
ternal  Life  by  them,  they  became  the  glorious  Confeffors 
and  Marcyrs  of  a  crucify  d  Chrift^  and  cafi  down  the  Tempter 
and  the  Accujer  by  the  Blood  of  the  Lamb.  This  is  che  Dodlrine 
that  has  been  delivered  down  to  us  thro'  all  Ages  of  the  Chri- 
ftianChurch  ;  and  tho'  iht Antichriftian  Powers  have  ming- 
led it  with  many  of  their  Superftitions,  yet  the  Gates  of  Hell 
have  never  been  able  to  prevail  againft  it,  fo  as  to  root  it  out. 
This  is  the  Religion  which,  two  hundred  Years  ago,  was  re- 
formed from  Popifi  Corruptions,  and  while  our  blefleJ  Re- 
formers laboured  to  recover  and  convey  it  to  us  in  its  pri- 
mitive Glory,  many  of  them  were  called  to  witnefs  and  feal 
it  with  their  own  Blood. 

An  Occafional  Remark,  Since  thefe  were  the  Truths  that 
the  la{t,and  brightefl,  and  bed  Revelation  of  God  communi- 
cated to  Men  ;  fince  this  Propitiation  of  Chrift  was  the  Doc- 
trine which  the  infpired  Apoflles  taught,  and  in  which  all 
the  foregoing  Revelations  centre,  even  from  the  Beginning 
of  the  World  :  'Tis  by  this  therefore,  that  all  the  former  and 
the  darker  Difcoveries  are  to  be  explained  ;  all  the  Types 
and  Shadows  of  Ceremonial  Worlliip,  and  the  obfcure  Lan- 
guage of  Prophecy,  muft  have  their  true  Light  cafl:  upon  them 
by  this  Do6lrine.  This  is  the  Clue  to  guide  us  into  theMyflc- 
ries  and  deep  Things  of  God,  which  lay  hid  under  Veils  for  fo 
many  Ages.  The  great  Apoflle  St.  Paul  fhews  us  how  to 
penetrate  and  unfold  all  the  antient  Difpenfations,  by  the 
Doftrine  of  the  Son  of  God  coming  into  the  Flefh,  by  his 
dying  as  a  Sacrifice  for  Sin,  by  his  rifing  and  afcending  to 
Heaven,  by  his  appearing  there  as  a  Priefl  to  intercede  for 
Sinners  in  the  Virtue  of  his  Sacrifice,  and  by  his  fitting 
there  as  a  King,  to  reign  over  all  Things  for  the  Salvation 
of  his  People,*  whom  he  has  purchafed  with  his  own  Blood. 
The    Recollection. 

What  a  Variety  of  Supports  has  this  blefifed  Do£trine  of 
our  Reconciliation  to  God  by  the  atoning  Death  of  Chrijl  ? 
What  a  Train  of  Arguments  to  confirm  it,  are  drawn  from 
the  very  firfl  Entrance  of  Sin  into  the  World  !  Guilty  Na- 
ture urges  us  on  to  enquire  after  fuch  an  Atonement,  and  the 
Bible  reveals  ic  to  us  in  a  long  Succeffionof  Types,  Promifes, 

and 


Scrm.  XXXV.  of  Ciii^ is r.  557 

and  Prophecies,  in  Narratives  and  plain  Inflrudlions,  in  dark- 
er or  brighter  Difcoveries  from  the  Beginning  of  iMankind. 

if  1  forlake  the  Gofpel  of  Chrifly  and  his  Aconement  for  vSin, 
whether  lliallmy  guilty  Confciencefly  to  find  a  better  Relief  ^^ 
This  is  the  Doftrine  that  Jupplics  the  chief ejt  l^l^ant  sofa  guilty 
Creature,  and  the  chief  dcfeth  of  natural  Light  and  Rcafon.  Na- 
ture Ihcwsme  no  Way  to  recompenfe  the  Juftice  of  God 
for  my  innumerable  Sins.  Nature  llievvs  me  nothing  which 
God  will  accept  in  the  room  of  my  own  perfedt  Obedience, 
or  in  the  room  of  my  everlafting  Puniflimenr.  If  I  leave  thee, 
Ojefusy  whicherfliouldlgo  ?  'Thy  Sufferings  are  the  Spring 
of  my  Hope  of  Pardon,  and  my  eternal  Life  depends  on  thy 
painful  and  Ihameful  Death. 

I  fee  and  I  obtain  in  this  Gofpel  of  Atonement  all  that  the 
Heathen  fVorld  laboured  for  in  vain,  by  many  ^-jjild Inventions ^  and 
painful  Superjlitions.  The  Anger  of  the  God  of  Heaven  is 
pacify 'd  by  the  Sufferings  of  J^efus  his  Son.  O  my  God,  let 
my  Soul  never  run  back  to  Infidelity  and  neathenifm,  and 
rove  abroad  among  the  foolidi  Inventions  of  Men,  in  quefl 
of  any  other  Methods  of  Atonement.  I'he  Blood  of  J^efui 
is  all  my  Hope. 

Here  I  fee  the  gracious  Promifes  of  antient  Times  fulfiird, 
even  the  firjl  Promife  of  Mercy  that  was  ever  made  to  fallen 
Man.  Here  I  behold  the  Accomplifliment  of  the  Predi5lions 
of  the  holy  Prophets  fince  the  World  began  ;  'twas  the  Spirit 
of  Chrijl  fpake  in  ih^m,  concerning  the  Sufferings  of  Chrijt,and 
the  Glory  that  fljould  follovoy  i  Pet.  i.  11.  Here  I  fee  the  Seed 
of  the  fVoman  breaking  the  Head  of  the  Serpent^  the  Son  of  God 
manifefled,  and  by  his  own  Death  deflroying  the  Works  of  the 
Deviiy  I  John  iii.  8.  Here  I  behold  the  Mefjlah  cut  off,  hut- 
not  for  bimfelf  I  behold  him  here  on  his  Cro^sjiniPmg  Ini- 
quity^ Tranfgrefftons,  and  Sin  ;  and  bringing  in  an  everlajling 
Right eoufnefs.  I  fee  his  Soul  made  an  Offering  for  the  Sins  of 
.Men  :  And  the  Prophets  Jfiiah  and  Daniel  confpirin,s^  with 
the  blefled  Apoilles  to  point  to  J^fus  as  an  all-fufficient 
Saviour. 

.1  fee  the  Types  and  Shadov:s  of  the  Jc'joifh  Religion  fo  hap- 
pily anfwered  in  this  Do6lrine  of  the  Prieil-hood  and  Sacri- 
fice of  C7jrj/r,thac  I  am  well  affured  that  this  is  ihQ  Subftance, 
for  it  bears  the  Shape  and  Lineaments  of  the  Shadovj.  This 
is  the  great  Original ;  ior  it  carries  the  exacl  Refemblance 
of  the  Types  and  Pictures  that  went  before.  The  antienc 
ileligion  of  Emblems  and  Figures  was  confirmed  by  the  amaz- 

N  n  3  ing 


555  The  At(!)Nemext  Vol.  11. 

irg  Wonders  of  Mofes  ;  but  the  Religion  ofChrlft,  which 
contains  in  it  theSubflance  and  true  Glory  of  all  former  Dif- 
penfations^is  not  onlv  attefted  by  the  Miracles  of  t\\QSon  of 
God,  bin  he  himfelf  alfo  appears  in  the  midffc  of  ic,  in  fo  di- 
vine a  Cirrefpondence  wich  the  typical  Ordinances  o^  Mofes^ 
as  gives  a  double  and  mod  undoubted  Confirmation  to  his 
own  blefled  Gofpel,  and  his  own  Atonement  for  Sin.  Every 
thing  that  edablillied  the  Religion  of  the  Jews,  ferves  to 
eftablifli  me  in  the  Religion  of  Chrifl.  Their  Lavers  and 
Walliings,  their  Altars  and  Sacrifices  were  divine;  but  they 
were  divine  only  for  a  Seafon.  Thefe  ancient  Veils  which 
cover'd  the  Gofpel  were  of  God's  own  contrivance;  and 
when  they  were  exhibited  to  the  People,  efpecially  in  the 
Days  of  Mofes  and  Solomon^  they  made  a  bright  and  facred 
Appearance;  but  now  the  Gofpel  flands  forth  unveil'd,  and 
in  perfedl  Light,  God  himfelf  hath  folded  up  thefe  Veils  as 
an  old  Garment,  and  laid  them  afide.  The  Subftance  is 
come,  and  the  Shadows  difappear.  BlefTed  be  theLord  that 
I  v/as  brought  forrh  fince  the  Sun  of  Righteoufnefs  is  rifen 
upon  the  Earth,  and  the  Morning  Clouds  are  vanifhed 
away. 

I  hear  Jefis  my  great  Prophet  preaching  this  Do^rine  of 
Propitiation  for  our  Sins  by  his  Death,  in  his  oivn  Minijtry  ; 
though  he  was  content  to  do  it  in  a  more  obfcure  and  im- 
perfeCl  manner:  And  I  now  fee  the  Reafon  why  he  taught 
this  Truth  chiefly  in  Parables,  becaufe  'twas  not  proper  in 
that  Age  to  be  publiflied  to  the  Multitude  in  plain  Language, 
'till  he  had  adually  died  and  role  again. 

I  behold  his  terrible  Agonies  in  the  Garden,  before  he 
came  near  the  Crofs.  I  fee  the  blefled  Son  of  God  labour- 
ing under  the  Burden  of  our  Guilt,  wreflling,  and  fweating 
Blood,  under  the  unknown  Impreflions  of  that  Tribulation 
and  Wrath,  that  Indignation  and  Anguifli,  which  was  due 
to  my  Sins.  What  elfe  could  make  fo  glorious  and  divine  a 
Perfon  difcover  fuch  dreadful  Diflrefs  of  Soul  ?  Again,  he 
cries  out- on  the  Crofs  with  Anguifh  of  Spirit,  he  bleeds,  he 
groans,  he  dies.  I  acknowledge  the  Truth  of  the  Dodlrine 
of  his  Atonement.  1  read  it  in  all  his  Agonies.  Thefe  are 
fuch  Sufferings,  and  fuch  Sorrows  as  are  beyond  all  that 
Men  could  infli6l,  or  that  a  meer  Man  could  bear,  beyond 
all  the  common  Terrors  of  Death  and  the  Grave.  My  Sa- 
viour fuftain'd  a  heavier  Burden,  and  was  engaged  in  harder 
Work  ,•    9  Lsbour  more  dreadful,  and  more  glorigus.    He 

was 


Seffti.  XXXV.  of  Christ.  s59 

was  then  making  Atonement  to  di\ mc  JuRicc  for  my  Sins- 
And  bltiVed  be  his  Name  for  ever  and  ever. 

I  read  the  fame  Dodtrinc  of  Atonement  for  Sin,  bv  the 
Death  of  Chrijl,  in  the  llVningi  of  his  holy  Jpcjclcs.  'This 
was  the  Gofpel  which  they  preach'd  to  the  yews,  and  to 
the  red  of  the  Nations.  'I'his  they  delivered  down  in  the 
facred  Records  of  the  New  Tellament,  whence  we  derive 
our  Religion  and  our  Hope.  The  language  in  which  they 
expreft  our  Reconciliation  to  God^  by  the  Death  of  Chrid, 
carries  with  it  llich  Evidence,  and  fuch  Strength,  that  if  I 
believe  thefe  Books  to  be  divine,  I  cannot  but  receive  this 
Doclrine  as  the  Truth  of  God ;  and  I  would  learn  of  St.  Pan! 
to  glory  in  the  Oofs  of  Chrift,  and  to  live  by  the  Faith  of  the 
Son  of  God^  "joho  k'-ced  me  and  gave  himfef  for  me. 

When  1  read  of  the  ajignijhing  Gifts  of  the  bkjfed  Spirit^ 
communicated  to  the  firft  Preachers  and  Profeffors  of  the  Gofpely 
when  I  furvey  thefe  Gifts  in  all  their  extenfive  Glory,  and 
in  all  their  Force  of  Argument,  I  look  upon  all  of  them  as 
an  Heap  of  united  Wonders,  confpiring  to  fupport  this  Doc- 
trine of  the  Propitiation  of  Chrift,  which  was  every  where 
taught  by  thefe  infpired  Favourites  of  Heaven.  Every 
firange  Tongue  which  they  fpoke,  teaches  me  this  blefTed 
Truth.  Every  Difcafe  of  Body  which  they  healed,  afllires 
me,  that  the  Stripes  which  Chrift  fuflained,  were  for  the 
healing  of  our  Souls.  Every  unclean  Spirit  which  theycaft  out, 
eftahiithes  my  Belief,  that  by  the  atoning  Death  of  ChriJl^wQ 
are  delivered  from  the  Po-Jiser  of  the  DeijiL  Every  furprifing 
Wonder  which  they  wrought,  gives  me  a  firmer  Per iLiafion  of 
l^his  wondrous  Do6lrine,  that  the  Son  of  God  died  to  give  us 
Life. 

Blefled  Saviour,  let  the  fame  Spirit,  by  whofe  Influence 
they  healed  the  Sick,  they  caO:  out  Devils,  and  wrought  all 
thefe  Wonders,  write  this  holy  Religion,  and  this  Do61rine 
of  thy  Atonement  for  Sins  deep  in  my  Heart,  O  let  me 
make  it  my  daily  Food,  the  Support  and  the  Life  of  my 
Soul  Teach  me  to  apply  it  to  ail  the  holy  Purpofes  for 
which  fo  glorious  a  Do6lrine  was  revealed  to  the  WorlJ. 
In  the  Faith  of  this  Atonement,  by  the  Blood  of  Jefus.  lee 
me  join  in  the  Songs  of  Angels,  and  pronounce  with  Jov, 
Glo)^  to  God  in  the  Higbejl,  Peace  on  Earthy  and  Good-'w'ill  'to 
Alen  :  Glory  to  God  my  Father  and  my  Saviour  :  Pardon, 
Life  and  Salvation  to  dving  Sinners.     Jmcn, 

N  n  4  S  E  R- 


560  n^-PraSlical  V$t%  Vol.11. 


SERMON    XXXVI. 

The  Ufc    of  the  foregoing  Sermon,   with 
intermingled    Refledlions. 


Rom.  iii.  25. 
Whom  God  hatb  fet  forth  to  be  a  Propitiation, 

THIS  glorious  Doctrine  of  the  Propitiation  of  Chrifi^  has 
been  explained  and  proved  at  large  in  the  former  Dif- 
courfes.  It  remains  that  v/e  fnew  the  proper  Ufes  of  it. 
If  we  would  fet  our  Thoughts  at  work  to  draw  Inferences^  we 
might  derive  thence  many  truths,,  as  well  as  'Duties,  But  as 
my  chief  Defign  is  to  promote  pradlical  Godlinefs,  I  fnall  con- 
tent myfelf  with  mentioning  two  do£frinal Inferences^  and  all  the 
reft  fhall  more  immediately  dircdl  our  Prailice. 

ift  Doflrinal  Inference.  How  'vainare  all  the  Labours  and 
Pretences  of  Mankind^  Jinful^  guilty  Mankind^  to  Jeek  cr  hope  for 
cny  better  Religion  than  that  which  is  contained  in  the  Gofpel  of 
Chrijl  \  'Tis  here  alone,  that  we  can  find  the  foiid  and  rational 
Principles  of  Reconciliation  to  an  offended  God.  This  Doc- 
trine of  Atonement  for  Sin,  by  the  Sufferings  of  Chrift^  is  a 
fubftantial  Ground  for  our  Eftablifhment  in  Chriftianity,  and 
Ihould  be  an  effe(5tual  Perfuafive,  to  continue  in  tat  ProfeTion 
of  the  Gofpel,  Heb.  iv.  14.  Having  fuch  an  High  Priefi  as 
Jefus  the  Son  of  God^  who  after  he  had  died  for  our  Sins,  rofe 
again,  and  entered  into  Heaven^  let  us  hold  faft  our  Profeffon, 
All  the  Religions  that  God  ever  appointed  for  fallen  Man, 
meet  and  centre  here.  If  you  have  any  regard  to  Reafon  and 
Argument,  if  you  would  follow  the  Didlates  of  Revelation, 
or  if  you  would  feek  the  Peace  and  Happinefs  of  your  Souls, 
never,  never  forfake  the  Religion  of  Jefus. 

Reflection.  My  Soul,  haft  thou  heard  this  Doctrine  of  the 
Propitiation  of  Chrift,  and  the  Arguments  that  fupport  it  in 
the  laft  Difcourfe  P  Doft  thou  receive,  doft  thou  believe  this 
great  Article  of  Faith  ?  Hold  it  faft  then,  and  live  upon  it 

continually. 


Scrm.  XXXVI.  of  Christ's  Atonrment  s^i 

continually.  Never  hope  to  find  a  fiircr  Spring  oF  Pnrdon, 
nor  a  iVceter  Relief  for  a  guilty  Confciencc.  Maintain 
this  Hope,  and  hold  faft  thy  Bible,  where  this  Blclling  i« 
difcovercd  to  Men.  Keep  upon  thy  Spirit  a  due  Senfe  and 
Relilh  of  this  Atonement  for  Sin  :  It  will  be  ablelTcd  Guard 
againll  Infidelity,  and  aflift  thee  to  fland  in  an  Hour  of 
Temptation,  againft  the  Cavils  of  Men,  who  have  renounc- 
ed the  Golpel  of  God. 

But  remember,  O  my  Soul,  that  if  thou  fin  'jjUfully  againft 
this  Gefpel,  i.  e.  if  thou  abandon  this  Grace,  and  reje6l  it  ut- 
terly with  Contempt  and  Oppofition,  after  thou  haft  received 
the  Kno'-joledge  of  the  Truth,  there  remaineth  no  mere  Sacrifice  for 
Sin^  but  a  certain  fearful  looking  for  of  Judgment  arid  fiery  In- 
dignation inhich  jhall  devour  the  Advcrfaries^  Heb.  x.  26,  27. 
This  Scripture  fcems  to  (land  like  a  divine  Engine,  charged 
with  Vengeance  and  eternal  Death,  and  pointed  not  only 
againft  the  primitive  Apoftates,  but  againft  fome  of  the  pro- 
fane Infidels  and  Scoffers  of  our  Age,  who  have  renounced, 
reproached,  and  ridiculed  the  Gofpel  which  they  or:ce  pro- 
fcft.     Remember  alio,  that  it  carries  in  it  a  very  dangerous 
and  threatning  Afpedl,  upon  thofe  who  continue  to  profefs 
the  Religion  of  the  Bible,  but  cancel  out  of  it  the  Dodlrine 
of  the  Atonement  cf  Chrift ;  for  there  remains  no  otherSacrifi.ee. 
Have  a  Care,   tiierefore,  O  my  Soul,  and  (land  at  a  Diftance 
from  their  Company,  who  deny  the  Propitiatory  Virtue  of 
the  Blood  of  Chriji !  Let  them  find  a  better  Ground  to  build 
their  Hopes  of  Pardon  upon :    But  do  thou  lay  thy  Founda- 
tion on  this  Rock,  and  the  Powers  uf  Hell  lliall  not  prevail 
•againft  it. 

id  Do6lrinal  Inference,  //ow  firange  and  unreafonahle  is 
the  Doctrine  of  the  Popifj  Churchy  ivho,  iMle  they  prcf^fs  to  be- 
lieve the  Religion  of  Chrift,  yet  introduce  many  other  Methods  of 
Atonement  for  Sin,  befide  the  Sufferings  of  the  Son  of  God,  and 
the  Atonement  "vchich  Jefus  has  made, 

■  Every  Time  they  celebrate  the  Lord's  Supper,  and  the 
Prieft  communicates  the  confecrated  Bread  to  his  deluded  Fol- 
lowers, they  fuppofe  there  is  a  frelli  Propitiation  made  for 
Sin  :  Therefore  they  call  it  the  Sacrifice  of  the  Mafs,  and  ima- 
gine, that  their  unfcriptural  Reprefentation  of  this  holv  Or- 
dinance, is  a  real  Propitiation,  not  only  for  the  Sins  of  the 
Livmg,  but  for  thofe  that  are  dead  alfo.  Whereas  St.  Paul 
aflures  us,  Heb,  ix.  28.  Chrijt  ^:as  once  offered  to  hear  the  Sins 
cf  many,  Heb.  x,  14.  By  om  offering  he  hath  for  ever  pcrfeFced 

them 


■  f «  •  JP 


5<52  The  PraaicalVs^s  Vol.11. 

(/j^/;2  that  are  fan^/fied,  I  confefs,  this  Praclife  of  theirs  in 
\hQ_Mafe,]oQks  fom^thing  like  a  Pretence  of  Honour,  to  the 
Name  and  Peathof  Chriji;  becaufe,  they  declare,  the  Mafs 
is  but,  as  it  were,  a  Repetition  of  the  very  Sacrifice  of  Chnfk 
himfelf :  Tho*  that  is  exprefly  contrary  to  the  Language  of 
Scripture ;  for  this  Man  Jefus,  after  h$  had  offered  one  Sacrifice 
for  Sins,  for  e'l^er-  fa^t  doix>n  at  the  Right  Hand  of  Cod 'y  becaufe 
his  ilngle  Sacrifice  was  All-fufficient^and  needs  no  Repetition. 

But,  befide  thi§,ihey  have  many  other  Methods  of  /Atone- 
ment which  Men  perform,  and  which  they  add  to  theAcone- 
i[nent  of  Chriji,  What  are  all  their  impos'd  Penances,  their 
Pilgrimages  on  bare  Feet,  the  Scourgings  of  their  own  Bo- 
dies, the  Garments  of  Hair  worn  upon  their  Fleili,  and  their 
Multitudes  of  repeated  Latin  Prayers  ?  What  are  they  all  but 
t-oilfome  and  painful  Labours,  invented  by  MeUy  to  make 
Atonement  for  the  Sins  of  the  Soul  ? 

Refieclion.  BlelTed  be  the  Name  of  our  God,  who  has  de- 
liv^r'd  our  Nation  from  this.  Bondage  of  Iniquity,  from  thefe 
fooliili  Yokes  and  Burdens  of  Superdition  ;  thcfe  profane 
Diihonours  done  to  the  Sacrifice  and  Atonement  of  Jefus  our 
Saviour.  We  are  ready  to  look  on  Popery  now  as  lying  afar- 
oft,  a-crofs  the  Seas,  as  an  evil  Thing  at  a  great  Diftance, 
and  are  not  fomuch  impreflwith  a  grateful  Senfe  of  our  Pre- 
servation from  it.  We  are  too  foon  forgetful  of  our  narrow 
Efcape  from  this  Mifchief;,  by  the  late  Revolution,  and  the 
Protefl-ant  SuccefTion;  by  the  Arm  of  God,  and  by  the  two 
bell  oF  Kings,  JVilUam  our  Deliverer,  and  G^^r^^  our  Defender. 
Had  it  not  been  for  thefe  Providences  of  Heaven,  and  thefe 
Princes  on  Earth,  our  Land  might  have  been  fill'd  with  thefe 
Stiperftitions,  and  they  might  have  been  impos'd  on  us,  under 
the  Penalties  of  Imprifonment  and  Poverty,  Torment  and 
Death.  And  how  could  we  fland  in  the  fiery  Trial  ?  Awake, 
O  my  Heart,  and  let  ray  Tongue  awake  into  Songs  of  Praife 
and  Salvation,  that  I  am  not  tempted  or  compelled  to  dif- 
grace  the  Blood  of  my  Saviour,  by  having  other  Atonements 
for  Sin  impofed  on  my  Confcience.  And  in  the  middof  thy 
Praifes  to  God,0  my  Soul,  drop  a  Tear  of  Pity  on  thy  Bre- 
thren, who  dwell  in  the  midd  of  thefe  Temptations,  and  in 
the  Language  of  Chriftian  Sympathy,  lift  up  a  Groan  to  Hea- 
ven for  them,  and  fay,  Hoixi  iongy  0  Lord,  hoiv  long  ? 

But  let  my  Thoughts  return  home  from  the  PopifJj  coun- 
tries and  their  Superftition^.  *Tis  not  eno'igh  for  me  to  re- 
nour.ce  the  Lroentlons  of  Men^^s  any  Par:  of  my  Righteouf- 

nefs, 


Serm.  XXXVI.         ^/Christ's   Atonement.  563 

nefs,  to  procure  mv  Pardon  and  Acccptnnce  in  the  Sight  of 
God,  but  even  the  Dmtics  which  Crod  himfelf  has  rccjuired, 
the  Duties  of  Faith  and  LovCy  of  Repentance  and  ncjo  Obedi- 
ence,  mull  never  (bind  in  the  room  of  the  Atonemciu  of 
Chrijl.  They  are  all  poor  dere6live  Work?,  and  want  to  be 
rprmkled  with  the  Blood  of  his  Sacrifice !  They  were  never 
defigned  to  join  with  the  Obedience  and  Death  of  Chrijt,  in 
procuring  the  Favour  of  an  olFended  God.  Have  a  care, 
therefore,  O  my  Soul,  of  reding  in  the  beflof  thy  holy  Ser- 
vices, or  of  making  them  a  matter  of  Merit,  to  introduce 
thee  before  his  Prefence.  When  thou  art  rais'd  neareft  to 
Heaven,  in  the  Practice  of  Chriftian  Graces  and  Duties,  fall 
down  before  the  Throne,  confefs  thy  Unworthinefs,  and 
fay,  If  thou,  0  Lordy  fhoithljt  mark  Iniquities^  v^ho  can  Jldnd? 
But  there  is  Forgivencfs  with  thee,  and  plentiful  Redemption  by 
the  Blood  of  3^efus.     There  Jies  ail  my  Hope. 

Thus  I  have  fini(h*d  the  two  Inferences  for  Injlrti^ion,  I 
proceed  now  to  thofe  which  mofe  immediately  relate  to  our 
Pra^ice. 

This  blefled  Do6lrine  of  the  j^tonement  ofChriJt,  runslike 
a  goldenThread  thro'  the  whole  of  our  Religion  :  It  unites  the 
feveral  Parts  of  it  in  a  fweet  Harmony,  and  cads  a  Ludre  o- 
ver  them  all.  Let  us  then  particularly  furvey  fomeof  the 
Various  pra^ical  Ufes  to  which  it  may -be  apply'd. 

I.  'Tis  a  JoJid  Foundation,  -on  which  the  great ejt  of  Sinners 
may  hope  for  Acceptance  with  God,  when  they  recurn  to  him  : 
*Tis  a  fiifficieni  Ground  for  their  firm  Triift  in  Chrift  as  a  Sa- 
viour, and  a  reviving  Cordial  a gainjl  finking  in  Defpair. 

Let  the  Crimes  of  a  Creature  be  never  fo  great  and  hei- 
hous,  yet  the  Atonement  of  the  Son  of  God  is  equal'to  them 
till.  Lee  the  Defilements  and  Stains  of  the  Soul  be  never 
lb  deep  and  crimfon,  the  Blood  of  Chrijl  has  a  drange  and  di=- 
vine  Virtue  to  wadi  them  away,  and  to  make  the  Sinner 
ixihite  as  Snow,  even  in  the  Sight  of  an  holy  God,  Rev,  vii. 
14.  They  wafhed  their  Garments,  and  made  them  white  in  the 
^iood  of  the  Lamb.  This  is  a  faithful  Saying,(^s  Si.  Paul  tells 
^Timothy)  and  worthy  of  all  Acceptation,  Chrijt  Jejus  came  into 
the  World  to  fave  Sinners,  of  whom  I  am  chief.  And  our  Sa- 
viour alTures  us,  All  Manner  of  Sin  and  Blafphemy  fljall  be  for- 
given to  Men,  Mat.  xii.  14.  becaufe  he  knew  that  he  could 
feake  Compenfation  to  divine  Judice  for  all  this  Guilt.  I'here- 
fore  all  Sort's  of  Blafphemers  and  Criminals  fliall  be  forgiven, 
lut  tiofi'^rho  blafpbme  the  Holy  Spirit  in  his  higheft  Attef- 
'  tations 


564  The  Prafika!  Uses  Vol.  II.  . 

cations  to  this  Gofpel,  and  utterly  refufe  this  Atonement  of 
Chrifl.     I  John  I  10.  The  Blood  cf  Jefus  Chrifl  cleanfeth  us. 
from  all  Sin  ;  'tis  a  divine  Sacrifice,  an  All-fuiiicient  Propiti- 
aiion,  excenfive  as  our  Iniquities. 

Jefus  is  an  able,  and  an  almighty  Saviour,  fo  that  thevii- 
eft  of  Sinners  need  not  defpair,  if  they  are  but  willing  tore- 
turn  to  Gody  and  come  unto  him,  that  they  may  be  faved  in  his 
own  Way.  The  deepeft  v/ounds  that  were  ever  made  in 
the  Coufcience  by  Sins,  againfl:  Light,  and  againfl  Love,  Sins 
of  Long  Continuance,  Sins  of  old  Obflinacy  and  repeated 
Backilidings,  Sins  of  the  blackefh  Aggravations,  may  all  be 
healed  by  applying  the  Blood  of  Chrijt.  Awake,  arife,  O 
Sinner,  fly  to  the  Hope  that  is  Jet  before  thee!  \n  vain  will 
you  try  a  thoufand  Remedies,  that  is  the  only  Relief.  A 
Soul  flung  with  the  Guile  of  Sin,  as  with  a  fiery  Serpent, 
muf!:  look  up  to  Jefus  hanging  on  the  Crofs,  there  alone  caa 
lie  tind  Healing  and  Life. 

Refletuon,  And  what  is  my  State  ?  And  what  is  my  pre- 
fent  Cafe  ?  Am  I  a  Sinner  under  the  fir fl  Avoakenings  of  Con- 
fcimce  'i  Is  my  Spirit  filled  with  dreadful  Apprehenfions  of 
an  cftended  God,  and  of  a  Law  that  pronounceth  Curfes  and 
Death  ?  Am  1  enquirinjg.  What  Poall  I  do  to  flee  from  the 
Wrath  to  come  ?  Does  the  Load  of  all  my  part  Offences  lie 
heavy  upon  me  ?  Are  my  Sins  gone  over  my  Head  as  an 
heavy  Burden,  too  heavy  for  me  to  hear  ?  Does  Satan,  the  Temp- 
ter and  the  Accufer,  terrify  and  hurry  me  with  defpairing 
Thoughts?  Does  he  tell  me  that  my  Crimes  are  too  big  to 
be  forgiven?  But  Satan  is  a  Lyar  from  the  Beginning.  The 
Gofpel  cf  Chrifi  is  divinely  true.  I  come  to  Jefus  2i%  a  great 
.High  ifrieft  in  the  Blood  of  iiis  Atonement:  I  come  'xearyand 
heavy  laden,  under  a  Senfe  of  the  Guilt  of  pad  Sins^  and  the 
remaining  Power  of  them  in  my  Soul.  O  Jefus,  fulfil  thy 
Promiiejand  give  Rejl  to  my  labouring  and  wo unded Spirit! 
Speak  a  Word  of  Peace  and  Pardon  to  a  fmking  Creature* 
and  raife  and  receive  him  to  Hope  and  Salvatiop.-  Issn  woTy 
thy  to  perilh  fur  ever,  but  thy  Death  is  worthy  to  procure 
Life  for  me.  Here  I  reft  my  heavy-laden  Soul,  and  with 
humble  Hope  I  wait  for  thy  Mercy. 

Or,  Am  I  a  ProfeJJor  of  Religion  that  have  fallen  under  grea: 
Decays  and  -joretcbed  Backflidings?  Are  old  Terrors  and  Ago- 
nies returned  upon  myConfcience  with  redoubled  Smart  and 
^Anguilh?  Do  I  fee  my  Guile  ?  My  fliameful  Wanderings, 
\nw  loaU:ifume  Iniquities  ?  Do  l  f^cm,  as  it  were,  to  be  call 

out 


Serm.  XXXVI.         r/ Christ's  Atonement.  5(^5 

oat  from  God?  And  docs  he  fccm  to  (hut  the  Door  of  I  lea- 
ven againfl  my  Prayers?  yet  1  will  notdcfpair:  1  will  come 
in  the  Name  of  Jcfus  the  great  Atonement.  VVafli  my  guilty 
Soul,  O  blelTcd  Redeemer,  with  thy  Clood,  and  1  voill  look 
again  to'xard  the  holy  Temple,  1  will  lift  up  an  humble  Eye  to- 
ward an  offended  God.  Thy  Sacrifice  is  ever  frefli  in  the 
Power  and  Virtue  of  ir.  The  Lamb  as  it  had  been  Jlaln,  ap- 
pears in  Heaven  with  the  Marks  of  his  Sacrifice.  I  return 
with  a  broken  Heart  to  my  heavenly  Father :  I  return  trem- 
bling and  hoping  in  the  Merit  of  that  everiarting  Atone- 
ment, and  wait  for  refloring  Grace. 

Or,  Jm  I  endeaiJOiiring  to  ixialk  clofely  zvitb  my  God,  in  all  the 
Duties  of  Holinefs,  but  daily  Infirmities  break  outy  daily  Follies 
and  Guilt  attend  mel  I  make  fore  Complaints  indeed,  becaufe 
of  the  perpetual  Workings  of  indwelling  Sin  ;  yet  1  will  not 
defpair.  1  love  the  Word  of  God,  and  I  read  it  to  keep  me 
from  finning :  But  St.  John  afilires  me,  If  any  Man  fin  through 
theWeaknefs  of  Nature,  and  the  Prevalence  of  daily  Temp- 
tations, 'Uie  have  an  Admcate  with  the  Father,  even  Jefus  the 
Righteous,  i  John  ii.  i,  2.  And  he  is  an  effc;6lual  Advocate, 
becaufe  he  is  a  Propitiation  for  our  Sins;  and  he  pleads  in  the 
Virtue  of  his  own131ood.  O  may  lever  maintain  a  conflant 
Exercife  of  Faith  on  the  Son  of  God,  as  my  great  High  Prieft ! 
May  I  keep  up  a  lively  and  delightful  Senfe  of  the  All-fjffi- 
ciency  of  his  Atonement  upon  my  Spirit,  that  this  which 
is  the  Glory  of  my  Religion,  may  alfo  be  the  daily  Life 
of  my  Soul. 

II.  This  Do6lrine  of  Atonement  for  Sin,  fliould  be  ufed  as  a 
powerful  Motive  to  excite  Repentance  in  every  Heart  where  Sin 
hath  dwelt.  Repentance  and  Forgivenefs  are  joined  together  in 
the  Commiflion  of  our  exalted  Saviour,  Acls  v.  31.  Grace  is  a 
fweet  and  confiraining  Motive  to  Duty.  There  is  abundant 
Encouragement  for  Sinners  to  repent  and  mourn  before  God 
for  their  pafi:  Tranfgreflions,  becaufe  the  Blood  of  Jefus  has 
provided  Pardon  for  them,  i  John  i.  9.  If  weconfefs  our  Sins, 
God  is  faithful  to  his  own  Word,  and  juft  and  true  to  his  Son 
Jefus,  to  forgive  fuch  Offenders,  and  his  Blood  will  cleanfe  us 
from  our  Sins.  The  fallen  Angels  are  not  called  and  en- 
courag'd  by  divine  Mercy,  to  repent  of  their  heinous  Re- 
bellions ;  for  there  is  no  Saviour,  there  is  no  atoning  Sacri- 
fice provided  for  them. 

Reflexion.  And  is  there  fuch  an  Atonement  made  ?  And 
are  there  fuch  Pardons  provided  for  fuch  guilty  Wretches 

as 


566  The  Fra^ical  Uses  Vol.  II. 

as  I  have  been  ?  Is  God  reconciling  himfelf  to  Men,  and  re- 
conciling Men  to  himfelf,  by  the  Blood  of  Jefus?  Then  let 
my  Soul  mourn  for  all  her  Follies,  all  her  part:  Iniquities. 
Lee  me  be  covered  with  Shame,  and  lie  in  the  Dufl:  at 
the  Foot  of  God.  O  let  him  fpeak  Peace  and  Forgive- 
nefs  to  me,  through  the  Blood  of  Chrifl:.  /  remember  my 
Guilt  and  am  confounded^  and  open  my  Mouth  no  more  to  vindi- 
cate mylelf :  1  am  overwhelmed  with  this  amazing  Inftance 
of  divine  Love:  God  has  fent  his  Son  to  die  for  me,  and  is 
pacified  toward  mcy  for  all  that  I  have  done  againfl  him.  O 
wretched  Creature  that  I  am,  that  ever  I  fliould  rebel  againfl 
a  God  of  fuch  Compaffion !  Againfl  a  God,  who  all  this  while 
hadfuch  kindDefjgns  towards  me,  and  was  making  his  own 
Way  to  Reconciliation  and  Peace,  through  the  Blood  of  his 
own  Son  !  I  find  now  by  fweet  Experience,  what  I  have  been 
often  told  by  other  Chriilians,  that  the  moft  kindly  Workings 
of  true  Repentance,  arife  from  theSenfe  of  a  forgiving  God, 
and  a  dying  Saviour. 

III.  Let  us  ufe  this  Atonement  of  Chrift,  as  our  confiant 
JVayof  Accefs  to  God  in  all  our  Prayers.  This  is  the  only  fafe 
Method  of  Addrefs  to  the  Mercy  Seat  :  'Tis  ordained  for 
this  very  Purpofe,  to  help  a  Sinner  near  to  God,  Heh,  x.  19. 
Having  therefore^  Brethren^  holdnefs  to  come  into  the  Holiefi  by 
the  Blood  of  Jefus^  and  having  an  High  Prieji  over  the  Houfe 
of  God,  let  us  draw  near  with  a  true  Heart.  He  is  afcended 
to  Heaven  before  us,  he  is  enter  d  within  the  Feil  in  Virtue 
of  his  Sacrifice  ;  he  has  befpoke  Acceptance  for  our  Per- 
fons  before  the  Throne,  and  a  favourable  Audience  for  all 
our  Prayers.  '  Whatfoever  we  ask  of  the  Father,  we  mufl 
ask  it  in  his  Name^  and  efpecially  in'the  Name  and  Virtue 
of  his  great  Atonement :  All  the  BlefTings  that  God  has  to 
beftow,  are  purchafed  by  his  Sufferings. 

Reflection,  Remember,  O  my  Soul,  and  be  humble  ;  Re- 
member thou  canft  not  be  a  welcome  Guefl  even  at  the  Throne 
of  Grace,  unlefs  thou  art  fprinkled  with  the  Blood  of  Jefus. 
The  God  whom  thou  hafl  offended,  is  a  Great  God,  and  a 
terrible,  a  God  of  Holinefs,  like  a  devouring  Fire  ;  a  God 
of  awful  Majefly  and  fevere  Juflice,  who  will  by  no  means 
clear  the  Guilty^  without  fome  Recompenfe  for  his  broken 
Law.  Dare  not  approach  him  therefore,  but  under  the  Pro- 
teaion  of  the  Blood  of  his  Son  :  Chriil  is  fet  forth  as  our 
Propitiation  through  Faith  in  his  Blood.  If  thou  bring  the  A- 
tonement  of  Chrijl  in  the  Hand  of  thy  Faith,  thou  flialt  find 

fweet 


Serm.  XXXVI.  0/ Christ's  Atonlmlnt.  5(^7 

fweet  and  eafy  Accefs  ;  And  when  thou  art  fill'd  wiih  in- 
ward Sorrows,  tliOLi  may'fl:  pour  them  out  all,  and  ri)rcad  thy 
Complaints  and  thy  Burdens  before  the  Eyes  of  thy  God,  with 
inward  Confolation  and  Hope. 

Lord,  I  have  finned,  but  thy  Son  has  fuffered  :  I  come 
to  the  Throne  of  Grace  in  his  Name.  My  Oflences  cry  for 
Vengeance,  but  the  Blood  of  J'efus  /peaks  better  Things^  and 
cries  louder  for  Peace  and  Pardon.  Let  the  Voice  of  that 
Blood  which  has  made  full  fatisfadlion  for  the  vileft  Sins, 
prevail  overall  my  Unworthinefs.  Let  the  Lamb  which  is 
in  the  midft  of  the  Throne  be  honoured  this  Day,  by  in- 
troducing a  guilty  Creature  with  all  his  Complaints  and  Sor- 
rows into  thy  awful  Prefence,  and  thy  divine  Favour.  Let 
me  obtain  Grace  in  the  Hour  of  my  Diflrefs  and  Ne- 
cefTity  :  And,  O  that  I  may  find  fuch  Succefs,  and  fuch 
eafe  of  Soul,  in  drawing  near  to  God  by  the  Blood  of  Chrijfy 
that  on  allOccafions  I  may  run  to  this  Refuge,  and  maintain 
humble  and  confbant  Communion  with  God  my  Father  in 
this  new  and  living  JVay  of  Accefs.  May  this  earthly  and  fool- 
ilh  Spirit  of  mine,  never  be  fuch  a  Stranger  as  it  has  been 
at  the  Mercy-Seat  fince  the  Door  of  Reproach  is  always 
open,  fince  I  have  fo  glorious   an  Introducer. 

IV.  We  fliould  ufe  this  Atonement  of  Chrifl^x  a  divine 
Guard  againft  Temptation  and  Sin.  i  Pet.  i.  15,  18,  19.  ^s  he 
i^hich  hath  called  you  is  holy^fobe  ye  holy  in  all  vianner  of  Con- 
verfation,for  ye  are  redeemed  with  the  precious  Blood  of  Chrijly  as 
of  a  Lamb  without  Blemiflj  and  without  Spot. 

Reflexion,  And  has  this  Soul  of  mine,  which  was  in  fla- 
very  to  Sin  and  the  Power  of  Satan,  been  redeemed  by  the 
Death  of  the  Son  of  God  ?  And  fliall  I  run  back  to  my 
old  Slavery,  and  give  my  felf  up  again  to  the  Reign  and 
Tyranny  of  Sin  ?  Has  this  guilty  and  polluted  Soul  been 
wafh'd  in  fo  precious  a  Laver  as  the  Blood  of  the  Son  of 
God  ?  And  fliall  I  defile  my  felf  again  ?  Shall  I  return 
mth  the  Dog  to  his  Vomit,  or  with  the  Swine  that  was  zva^fd, 
to  her  wallowing  in  the  Mire  ?  It  was  Sin  that  cofi:  my  Re- 
deemer fodear,  that  cofi:  him  Agonies  and  Death  :  Andfliall 
I  indulge  fuch  an  Enemy  in  my  Heart,  and  obey  it  in  my 
Pradlice  ?  God  forbid !  How  floall  I  that  am  dead  to  Sin,  by  my 
Interefi:  in  a  dying  Saviour,  live  any  longer  therein  ?  'Tis  a 
Scandal  and  Reproach  to  this  blefled  Doftrine  of  Atone- 
ment, if  I  fliould  -ever  dare  give  a  Loofe  to  my  Iniquities, 
while  I  profefs  Faith  in  the  Blood  of  Chriit.     Grant,  O  Jcfus, 

ihac 


568  The  FraFtical  Uses  Vol.  IL 

that  I  may  never  turn  tliis  adorable  Grace  of  chine  into  Wan- 
tonnefs, 

V.  The  Atonement  of  Chrifl  is  an  Argument  of  prevailing 
Force  to  be  ufed  in  Prayer^  when  we  plead  for  the  Aids  of  the 
blejfcd  Spirit ;  when  we  ask  for  his  facred  Influences  to  en- 
ligluen,  to  fandlify,  or  to  comfort  our  Souls.  The  Spiric 
flows  down  to  us  in  the  Blood  of  Chrifl. 

Reflection,  Holy  Father,  thou  hafl:  not  with-held  thy  Son 
JefuSy  but  haft  given  him  to  die  for  me,  and  wilt  thou  not 
give  me  thy  Spirit  to  live  in  me,  and  to  raife  me  to  a  divine 
Life  ?  Even  when  I  was  dead  in  Trefpajfes  and  Sins,  my  blef- 
fed  Saviour  poured  out  his  own  Soul  to  Death,  that  I  might 
be  recovered  to  thy  Favour  ;  and  fliall  I  not  have  thine 
Image  impreft  upon  me  by  the  Spirit,  that  I  may  appear  be- 
fore thee  in  the  Beauty  of  Holinefs  ?  Shall  I  be  fprinkled 
with  the  Blood  of  Chrifi,  and  have  my  Errors  forgiven,  and 
fliall  I  not  have  divine  Light  beftowed  upon  me,  chat  I  may 
not  wander  afreih  in  the  Ways  of  Error  and  Darknefs  ?  Is 
my  Guilt  cancelled,  and  are  my  Iniquities  removed  by  the 
great  Atonement  of  ihQ  Son  of  God,2ind  wilt  thou  not  beflow 
thy  ran6tifying  Spirit  upon  me,  to  guard  me  from  renewed 
Guilt  and  frelli  Iniquities "?  Lord,  have  I  not  fled  to  lay  hold 
on  the  Hope  fet  before  me  1  Haft  thou  not  forgiven  all  my  Sins  ? 
And  fliall  not  the  Spirit,  the  Comforter,  fpeak  Peace  to  my 
Soul,  and  fill  me  with  Hope  and  Joy  in  believing  ?  Wife 
thou  deny  thy  Spirit  to  any  Creature,  for  whom  thy  Son  has 
poured  out  his  invaluable  Life  and  Blood  ? 

[  If  this  Sermon  be  too  long,  here  is  a  proper  Paufe.  ] 

How  great  and  defirable  are  the  Advantages  that  we  have 
found  already  to  be  derived  from  thisGofpel  of  Atonement? 
May  our  Souls  pofl^efs  and  improve  them  all!  But  there  are 
ftillmore  Treafures  of  divine  Grace  to  be  dug  out  of  this 
golden  Mine:  'Tis  an  inexhaufted  Fountain  of  Duties  and 
BleflTmgs.  I  proceed  therefore  to  point  out  more  of  them 
to  the  Eve  of  Faith. 

VL  We  fliould  ufe  this  Doctrine  of  Propitiation  for  Sin 
by  the  Death  of  Chrift,  as  an  everlafting  Spring  of  holy  Love 
to  God  the  Father,  and  to  his  Son  Jefus  Chrift.  Great  and  un- 
fpeakable  was  the  Love  of  God  the  Father:  i  Johniv.  9, 10. 
Herein  is  Love  ;  not  that  we  loved  hiniy  but  he  hath  loved  us,  and 
fent  his  Son  to  be  the  Propitiation  for  our  Sins,     Great  and  un- 

fpeakable 


Serm.  XXXVI.  0/ Christ's  Atonement.  5^9 

fpeakablc  x\ms  the  Love  o^Jeftis  the  Saviour ;  it  has  Heights  and 
Depths,  and  Lengths  ami  Breadths  in  it  which  paj's  our  Knowledge^ 
Eph.  iii»  J  8.  For,  when  we  were  Enemies^  he  died  to  reconcile 
us  to  God,  Rom.  v.  10.  I'he  great  and  blefled  God  had  no 
richer  Gift  than  his  Son^  and  he  beftowed  his  Son  upon  us. 
Chrid  Jcfiis  himfclf  made  his  Flefli  and  Soul  an  Offering  for 
our  S\us.  'Twas  a  Spring  of  divine  Love  that  arofe  from 
the  Bofom  of  God,  and  runs  through  all  this  facred  Tranf- 
a6lion  in  many  bleffed  Streams  ;  it  runs  through  all  the 
Length  of  Time  into  a  long  Eternity.  How  fhould  thismek 
and  fof[en  our  Hearts,  into  returns  of  Love  to  the  great  G<?rf, 
and  to  his  Son  ^cfus  Chriji.  We  love  him,  (  faith  the  beloved 
Apoftle)  becaiife  he  firfi  loved  us,  i  Job.  iv.  19. 

Refieclion.  And  what  (hall  I  do  to  raife  my  Love  to  God 
my  Father,  and  my  bleiTed  Redeemer?  When  I  was  a  Stran- 
ger and  an  Enemy,  God  reconciled  me  to  himfelf,  by  fend- 
ing his  Son  to  die  for  me.  How  hard  is  this  v/retched  Heart 
of  mine,  that  it  feels  no  more  powerful  Impreifions  from 
this  amazing  Love  and  Compaffion  of  God  to  a  rebel  Crea- 
ture !  What  Sorrows,  what  Indignities,  what  bitter  ScofTs, 
what  Loads  of  Reproach,  what  inward  and  unknown  Ago- 
nies of  Soul,  what  a  Ihameful,  and  painful,  and  curfed  Death, 
did  the  bleffed  Son  of  God  endure  for  my  fake  ?  And  can  I 
forbear  to  love  him  ?  Alas  !  how  cold  are  my  AfTe6lions  ! 
How  feeble  and  languid  is  my  Zeal !  What  poor  forry  Re- 
turns do  I  make  for  thefe  infinite  CondefcenHons  of  diviiTC 
Love?  Warm  my  Heart,  O  ^efuSy  with  thy  Love,  and  irl- 
flame  all  my  Affeftions.  O  may  all  the  Pov/er^  of  my  Scul 
exert  their  urmoH:  Diligence  in  the  Service  of  the  Son  Bf 
God,  that  has  redeemed  me  !  His  Love  was  Jlronger  than 
Death  ;  and  lliall  it  not  conftrain  me  to  love  him  ?  D;d  He 
lay  down  his  Life  for  my  Sake,  and  fliall  \  no:  lay  cut  and 
employ  my  Life  with  all  my  Talents  and  Capacities  to  his 
Honour?  Blefled  Jefits,!  grieve,  I  monrn,  I  am  confounded 
that  I  feel  no  more  of  the  conftraining  InHuences  of  thy  dy- 
ing Love,  to  make  all  my  Duty  and  Obedience  eafy  and 
delightful. 

VIL  This  Do6lrine  carries  in-  it  a  ftrong  Perfmfivc  to  thd^ 
Love  and  Pity  which  we  fJmild  [hew  on  all  Occafions  to  our  Fal- 
low-Creatures.  ^  When  the  Apoflle  John  had  magnified  the 
Love  of  God,  in  that  he  fent  his  Son  to  be  a  Propitiation  for 
;our  Sins :  He  makes  this  Inference,  Beloved,  if  God  fo  loved 
us,  we  ought  alfo  to  love  one  another,  r  John  iv,  11.  And  in*  the 

O  o  foregoing; 


S70  The  TraSikal  Uses  Vol.  IL 

foregoing  Chapter,  he  raifes  this  Inference  of  Love  to  a  Tub - 
lime  Degree  :  Becauje  God  hath  laid  down  his  Life  for  us,  we 
ought  to  lay  down  our  Lives  for  the  Brethren.  But  how  can  any 
Perfon  make  a  Pretence  to  Chriftianity,  who  hath  the  Good  of 
this  fVorldy  and  feeth  his  Brother  have  needy  and  fJnitteth  up  his 
Bowels  of  Compaffion  from  him  1  Now  can  fuch  an  hardened 
and  cruel  Heart  pretend  that  the  Love  of  God  dwells  there  ? 
J  John  iii.  i6. 

This  biefled  Truth  of  the  Forgivenefs  of  Sin  thro'  the 
Propitiation  of  Chrifl,  demands  of  us  the  Duties  of  Forbear- 
ance and  Forgivenefs,  of  Kindnefs  and  Tendernefs  to  Men.  Be 
•je  kind  one  to  another,  and  tenderhearted,  forgiving  one  another^ 
even  as  God  for  Chrifi's  fake  hath  forgiven  you,  Eph.  iv.  32. 
Shall  Chriftians  bite  and  devour  each  other,  fhall  they  rage 
againft  each  other  with  bitter  Reproaches,  (hall  they  quarrel, 
and  grieve,  and  wound  each  other,  who  were  once  Fellow- 
Slaves  in  the  Chains  of  Guilt  and  Death,  and  were  redeemed 
together  by  the  voluntary  Death  of  the  Son  of  God  ?  Shall 
they  who  have  known  and  taded  fuch  divine  Compaffion, 
imitate  the  Rage,  and  Malice,  and  Envy  of  Hell,  rather  than 
the  heavenly  Example  of  the  biefled  Jefus  ? 

Reflexion.  And  haft  thou  never  felt  the  Influence  of  this 
divine  Truth,  O  my  Soul,  this  blefl^ed  Do6lrine  of  atoning 
Love?  Doft  thou  fwell  with  Anger?  Doft  thou  refent  every 
fuppofed  Injury  ?  Doft  thou  indulge  a  Spirit  of  Revenge  ? 
And  do  thy  Tho'ts  contrive  Mifchief  to  Men,while  the  Tho'ts 
of  the  Son  of  God  are  all  Tendernefs  and  Compafllon  to- 
V7ard  thee  ?  Had  he  refented  all  thy  Iniquities,  had  he  me- 
ditated Vengeance  for  all  thy  Crimes,  he  had  never  laid  down 
his  Life  to  refcue  thee  from  Hell,  and  thy  State  and  thy 
Cafe  had  been  mifcrable  without  Hope. 

Haft  thou  no  Pity  for  the  Poor,  when  their  Necefllties  and 
Groans  cry  aloud  for  thy  Relief  ?  The  Son  of  God  did  not 
deal  thus  with  thee :  He  expended  the  Riches  of  his  Love 
upon  thee,  even  his  unfearchable  Riches  of  Grace  :  And 
-svhen  no  other  Price  was  fufficient  to  redeem  thee  from 
Death,  he  gave  up  himfelf  for  thee,  and  made  his  own  Soul 
an  Offering  for  thy  Sins.  Remember  therefore,  when  Pro- 
vocations to  Anger  are  fet  before  thee,  and  thou  feeleft  the 
inward  rifing  Paffion,  remember  the  Death  and  Love  of  the 
Son  of  God,  remember  the  Price  of  thy  Forgivenefs. 

VIII.  Patience  under  heavy  Jffli^ions,  is  another  divine  Lef- 
fon  that  we  fliould  learn  frona  this  Doftrine  of  the  atoning 

Death 


Serm  XXXVI.         (/Christ's  Atonement.  571 

Death  of  Chrift ;  and  not  Patience  only,  but  holy  Joy  in  the 
viidjt  of  earthly  Sorrows  may  be  derived  from  the  fame  Spring. 
Rom.  V.  i,&c.  Being  j^^J^ified  by  Faith  we  have  Peace  with  God 
through  our  Lord  Jefus  Cbrijl,  we  rejoice  in  Hope  of  the  Glory  of 
God,  and  not  only  fo,  but  we  glory  in  Tribulations,  becaufe  God 
has  comtfiended  his  Love  towards  us  at  this  rate,  in  that  iDhile 
we  were  yet  Sinners  Chrijl  died  for  us. 

Reflection.  Why  then  lliould  my  Spirit  be  overwhelmed 
under  the  Troubles  of  this  Life?  Surely  the  Mercies  which 
I  enjoy  are  infinitely  greater  than  all  my  Sorrows.  God  has 
redeemed  my  Soul  from  Hell  by.  the  Blood  of  his  Son. 
Lord,  I  would  fupprefs  all  my  repining  Thoughts  ;  I  am 
humble,  I  am  thankful  ;  and  though  thou  vifuefl:  me  with 
Chaftifements,  to  reduce  me  from  my  Follies,  thou  haftnoc 
hid  on  me  the  Burden  of  my  Sins,  nor  caird  me  to  the  hard 
and  dreadful  Work  of  anfwering  the  fevere  Demands  of  thy 
broken  Law.  This  Burden  thy  own  Son  has  borne  ;  this 
Work  he  has  performed.  The  Cup  of  common  Sorrows 
which  my  heavenly  Father  puts  into  my  Hand,  p^all  I  not  drink 
it  !  It  is  not  a  Cup  of  fuch  Anguifh  and  Terror  as  the  Son 
of  God  drunk  up  for  my  fake.  Why  Ihould  a  Creature 
faved  from  Hell,  be  impatient  and  uneafy  at  any  of  thelictlc 
Sufferings  which  he  fuftains  here  on  Earth  ? 

This  is  not  only  a  powerful  Argument  to  comrofe  rr^y 
Soul  to  Refignation  under  Troubles,  but  even  to  raife  me  to 
holy  Joy.  Surely  he  that  has  loved  me,  and  has  given  his 
own  Son  up  to  Death  for  me,  does  not  affid;  me  wUli?i['Jy, 
nor  grieve  my  Spirit  beyond  what  he  fees  neceflary.  Ha 
tranladts  all  his  Affairs  with  me  according  to  tliat  Covcn-.nc 
of  Love  whereby  he  ordained  his  Son  to  die  for  m.e  ;  and 
he  will  beftow  upon  me  every  good  Thing  in  its  proper  Sea- 
fon  :  He  that  fparcd  net  his  own  Son,  but  gave  him  vp  to  die' 
for  us,  /Jjall  he  not  with  him  freely  give  us  all  Things  ! 

Blefs  the  Name  of  my  God,  O  my  Soul,  let  my  Heart  be 
fill'd  with  Thankfulnefs,  and  my  Lips  with  Praife  :  He 
has  diftinguiilied  thee,  my  Soul,  by  peculiar  Blefllngs.  Hk 
has  made  no  fuch  Preparation  of  an  Atonement  for  Angels, 
thofe  heavenly  Creatures,  when  they  finned  againfl:  him, 
but  they  are  caji  down  ir.to  Chains  of  Darknefs  ;  and  why  am 
not  I  caft  into  Chains  of  Darknefs  too.?  He  has  notrevepJed 
this  Grace  to  feveral  large  Heathen  Nations  :  They  know 
nothing  of  a  Pvedeemer  :  But  he  has  revealed  his  Son  tome, 
in  the  Glory  and  Grace  of  his  Atonement :   He  has  raifed 

O  0  2  me 


572  Th^  Pra^ical  Uses  Vol.  II. 

me  CO  the  Hope  of  eternal  Life,  by  the  Death  and  the  Re- 
furreftion  of  .^efus  his  Son.  Let  all  my  Murmurings  and 
IvTipacience  be  filent  for  ever.  The  worft  of  my  prefent  Suf' 
fenn^,^  are  not  worthy  to  he  compared  with  the  Glory  that  fhall  be. 
revealed,  the  Glory  purchafed  by  the  Sufferings  of  Chrifi, 
■  9.  The  Dodlrine  of  the  Atonement  of  Chrifl  gives  us  a 
b!c[Jed  Invitation  to  the  Lord's  Supper,  where  Chrijt  crucify' d 
is  Jet  forth  before  us  in  the  Memorials  of  his  Propitiation, 
'■  I'he  Propitiation  of  Chrifl:  is  of  fo  confl:ant  and  univerfal 
Ufe  in  the  whole  of  our  Religion,  that  our  bleflcid  Lord 
would  not  fuffer  us  to  live  without  fome  fenfible  Tokens 
and  Signs  of  it,  and  thefe  are  to  be  frequently  repeated  to 
the  End  of  the  World  ;  and  therefore  he  has  given  a  mod 
exprefs  and  poficive  Command,  Luke  xxii.  19.  This  do  in 
Remembrance  of  me.  And  the  Apofl:le  Paul,  1  Cor.  xi.  26. 
where  he  teaches  the  Corinthians  this  Ordinance,  afTures 
them,  as  often  as  ye  eat  this  Breads  and  drink  this  Cupy  ye  do 
poew  the  Lord's  Death  till  he  come.  Our  blefTed  Lord  has  not 
given  us  fuch  a  pe<:uliar  Memorial  of  any  of  his  other  Ac- 
tions or  Offices  asf  he  has  of  his  Priefthood  and  Sacrifice. 

Reflection,  And  fhall  I  not  do  Honour  to  the  Memory  of 
my  dying  Saviour  ?  Shall  I  refufe  to  remember  my  great 
High  Priefl,  and  his  Propitiation  for  Sin,  in  the  Way  and 
Manner  in  which  he  has  enjoin'd  me  ?  Do  I  not  trufl  in 
the  Death  of  Chriji  for  my  Salvation,  and  (hall  I  not  glory 
in  his  Crofs,  and  profefs  it  before  the  World  ?  Do  I  not 
Hand  in  daily  need  of  this  Bread  of  Life  which  was  broken 
for  my  fake,  and  fliall  I  reje6l  the  Memorials  of  his  broken 
Body,  when  his  Flefh  and  Spirit  were  made  an  Offering  for 
my  Guilt  ?  Do  I  not  hope  for  Forgivenefs  thro'  his  Blood, 
and  fhall  I  not  drink  this  Cup  of  Reconciliation  which  he  has 
mingled?  1  have  learnt  by  the  Gofpel,  the  Excellency  and 
Virtue  of  the  Propitiation  of  Chrifl,  to  cancel  my  Iniquities, 
and  Ihall  I  not  receive  this  Propitiation  in  all  the  Methods 
of  his  own  Appointment  ?  Shall  I  dare  to  fay,  'tis  enough 
for  me  to  read  it  in  the  Bible,  and  to  hear  it  in  the  Miniftry 
of  the  Word,  and  to  meditate  on  it  in  private,  when  my 
Lord  has  given  me  an  exprefs  Command  to  receive  it  alfo  in 
thofe  Emblems  and  fenfible  Figures  of  Bread  and  Wine,  and 
has  fanftify'd  them  for  this  very  Purpofe  ?  Is  this  a  kind 
Return  to  him  that  died  for  me  ? 

Bleffed  Redeemer,  forgive  all  my  OmifTions,  my  Delays, 
my  carelefs  or  Ilothful  Negle6ts  of  this  holy  Ordinance  of 

thine. 


Serm.  XXXVI.  c/ Christ's  Atonlment.  5*^3 

thine,  and  all  my  finful  Indillcrency  about  it.  O  fcatter  all 
my  Doubts,  banifliallmy  Excufcs,  and  bring  me  to  thy  holy 
^I'ablc  as  a  penitent  and  humble  Difciple,  as  a  worchv  and 
joylul  Receiver ;  there  let  me  join  with  iny  Fellow  Chrlflians 
and  remember  thy  dying  Love. 

X.  We  may  ufe  thisDodtrineasour  mod  effectual  Defence 
aga'wft  the  Tenors  of  dying  ;  and  as  our  joyful  Hope  of  our 
hlcffcd  Rcfurrc^ion. 

The  Atonement  of  Chrift  is  a  divine  Support  in  the  Ago- 
nies of  Death.  At  fucha  SeafonaThoufand  pad  Iniquities 
will  fome  times  croud  in  upon  the  Memory,  and  fill  the 
Soul  with  Horror,  and  perhaps  Satan  the  Accufer  makes 
a  dreadful  Affault  upon  the  Confcience  at  the  fame  time, 
.and  torm.enrs  the  Spirit  with  painful  Agonies:  But  the  moil 
formidable  Terrors,  the  fharpefl  Agonies  find  a  Relief  here> 
the  very  Sting  of  Death  is  taken  away  by  the  Death  of 
Chrifi^  I  Cor.  xv.  56.  The  Sting  of  Death  is  Sin,  and  tbf 
Strength  of  Sin  ^  to  condemn  us,  is  the  La'w  of  God;  hut  thanks 
he  to  God  through  Chrift  Jefus^  who  hath  anfwered  the  De- 
mands of  the  condemning  Law,  and  taken  away  the  Scing 
•of  Death  by  his  atoning  Sacrifice. 

We  may  now  venture  into  the  Prefcnce  of  a  holy  and 
righteous  God,  laying  frefii  hold  of  the  Atonement  in  ady- 
ing  Hour  by  a  living  Faith,  and  having  our  departing  Spi- 
rits fprinkled  with  the  Blood  of  Chri[l.  'Twasthis  very  Blood 
in  the  Virtue  of  which  Jejiis  himfelf  was  raifed  from  the 
Dead,  Heb.  xiii.  20.  The  God  of  Peace  brought  again  from  the 
Dead  our  Lord  Jefus^  the  Great  Shepherd  of  the  Sheep,  rhrougj. 
the  Blood  of  the  ei:srlafcing  Covenant,  *Twas  in  the  Virtue  o/" 
this  Blood  that  he  afcended  and  appeared  before  God  in. 
Heaven  ;  Heb.  ix,  12.  Chrifl  by  bis  o'von  Blood  entered  into,  the 
holy  Blace  ^having  obtain  d  eternal  Redemption  for  us. 

Did  the  curfed  Guild  of  our  Sins  bring  the  Son  of  Gcd 
down  from  Heaven  to  Earth,  did  it  fmite  him  to  Death,  and 
lay  him  low  in  the  Grave  ?  Bac  the  Power  of  his  compleat. 
Atonement  has  broken  the  Bonds  of  Death  and  the  Grave; 
this  has  brought  him  back  to  Life  again,  and  has  rais'd  hm: 
from  Earth  to  Heaven,*  and  by  the  fame  Blood  of  his  Cvota 
he  has  opened  an  efTe61ual  Way  for  our  rifing  from  the  Dead, 
and  our  final  AdmilTion  into  the  Place  of  BlefL-dnefs.  As 
Aaron  the  ^e^-joijh  High-Pried  might  not  dare  to  venture  inroi 
the  Holy  of  Holies  without  the  Blood  of  Expiation,  fo  ChTtJl 
our  great  High-Pried,  when  he  had  once  taken  our  Sins -upon 

O  0  3  h\m^ 


T^ 


^ 


574  The  TraUicdV^^^^  Vol.  IL 

him,  might  not  afcend  to  Heaven  inco  the  Prefence  of  God^ 
till,  in  the  Language  of  Scripture,  he  could  carry  his  Blood 
"vjith  bim,  till. he  c  -u  d  (hew  a  full  .Atonement.  Now  thac 
verv  fame  Blood  and  Sacrifice  which  gave  Chrijt  himfelf  a 
joyful  Admiiljon  in.o  Heaven,  who  was  the  great  Shepherd 
and  the  Rt-prefen'arive  of  his  People,  will  alfo  give  every 
oneof 'his«S/;^fy)  afafeand  glorious  Entrance  into  the  Prefence 
cf  G'>d.  I'his  we  may  hope  for  with  a  chearful  Heart,  when 
OUT  departing  Spirits  are  called  away  from  this  lower  World* 
And  for  the  further  Joy  of  our  Faith,  we  (hould  remember 
alfo,  that  in  the  Virtue  of  theTame  Blood  we  fliall  be  raifed 
from  the  Grave  :  The  Grave  (liall  obey  the  Voice  of  him 
that  died  for  us ;  for  he  has  ranfom'd  us  from  the  Power  of 
it.  Then  the  Soul  and  Body  of  every  Difciple  of  Chr'ijl 
iliall  be  introduced  with  divine  Acceptance  to  dwell  njobert 
J  ejus  isy  and  to  behold  his  Glory. 

Reflehiofu  Why  then  art  thou  fo  terrify 'd,  O  my  Soul,  aC 
the  Tnoughts  of  dying?  Why  all  thefe  Shudderings  of  the 
Tlelli^  and  thefe  Agonies  of  Spirit  at  the  Apprehenflons  of 
Death  and  the  Grave?  Are  the  Sins  of  thy  Life  great  anS 
r.umerous?  Do  they  throng  in  upon  thyConfcience,  and  fill 
thy  Thoughts  with  Tumult  and  Terror  ?  Remember  the 
Time,  the  dark  and  difmal  Hour,  when  Jefus  thy  Saviour 
bore  all  thofe  very  Sins  in  his  own  Body  on  the  Tree:  Ther-e  the 
Demands  of  divine  Juftice  were  all  anfwer*d,  and  Sin  has 
now  no  Power  to  condemn  the  Saint,  nor  has  Death  Power 
to  hurt  him  in  his  heft  Interefls.  fVho  fhal!  condemn  1  It  is 
thrift  thcH  has  died,  yea^  rather  has  rifen  again,  as  a  compleac 
Conqueror  over  Death.  And  is  not  Chrift  thy  Head,  thy 
Redeemer,  and  the  Captain  of  thy  Salvation. 

Let  me  call  to  mind  the  folemn  Seafons  of  TranfaSlioa 
between  Cbri/l  and  my  Soiil.  Have  I  not  refign'd  myfelf  to 
'fiim  as  an  all- fufHcient  Saviour,  to  deliver  me  both  from  the 
Guilt  and  the  Power  of  every  Sin  ?  Have  I  not  trufted  in 
the  Blood  of  his  Atonement,  and  felt  the  quickening  Power  oT 
his  Spirit  as  the  Truit  of  his  Blood  ?  Has  he  not  raifed  nie 
to  a  new  Life?  What  if  the  mortal  Body  mujl  die  becaiije  it 
hzsSin  in  it,  yet  ray  Spirit  JhaUBve  becaufeChr\[i  is  mv  Rigb-^ 
Uoujnefs, .  Fear  not  then,'0  my  Soul,  but  go  chearfully  thro* 
the  Gates  of  Death  when  he  calleth  thee,  ^ejus  has  taken 
^way  the  Terrors  .of  that  dark  Paffage.  He  has  deprived 
Death  of  its  Sting,  and  fan-Jlified  the  Grave  for  a  fweet  Deep- 
ing Place.    Awaken  all  the  Powers  of  thy  Faith,  and  triumph 

over 


Serm.  XXXVI.         o/"  Ch.k is t's  Atonement.  5,75 

over  the  concjucred  Enemy.  The  JuQjce  of  God  is  become 
thy  Friend,  and  Death  can  do  no  MiCchicf  lo  the  Friends  uf 
God,  reconciled  by  the  Blood  of  j^rfus.  Look  forward  anj 
behold  til y  great  Fore- runner  ready  to  incroduce  thee  into 
t^e  Pre(cnce.of  his  Father,  and  thy  lather^  his'  God  and  thy  God,. 
with  exceeding  Joy.  Bid  a  joyful  Farewel  to  T  lelh  and  Senflv 
thofe  bufy  Tempters;  farewel  to  Time  and  this  VV  >rld,ancl 
all  things  that  are  not  divine  and  holy.  Tu'-n  thy  Back  on 
all  vifible  Obje61s,  clofe  thine  Eyes  with  a  fniling  Counte- 
nance, forget  Earth  for  ever,  and  enter  iiito  the  heavenly 
Manfions. 

XI.  The  View  of  Chrifl  as  our  Propitiation,  is  not  only  a 
fafe  Defence  againfl:  the  Terrors  of  Death,  but  'tis  a  divine 
Jllurement  touoard  the  upper  IVorld,  There  lives  our  dear  Re- 
deemer, our  blcffed  and  beloved  Lord,  who  ranfomed  our 
Souls  from  Sin  and  Hell,  I'here  he  reigns  an  the  Throne 
as  King  of  Glory,  who  once  hung  on  the  Crcfs  as  our  Sacri- 
fice of  Atonement :  The  Lamb  of  God  in  the  midjl  of  the  Throne^ 
with  the  Signals  of  his  Death  upon  him.  The  Sight  of  thefe 
Signals  fliall  open  all  our  Springs  of  Love  :  Joy,  Love,  and 
Gratitude  (liall  fill  the  departed  Spirit  :  As  foon  as  we  arii 
dhfentfrom  the  Body  we  are  prefent  mth  theLordwho  died  for  us. 

Reflexion,     O  happy  Day  and  happy  Hour  indeed,  thac 
fiiail  finifli  the  long  Abfence  of  my  Beloved,  and  place  me 
within  Sight  of  my  adored  Jefus  1    When  fliall  I  fee  that 
lovely,  that  illuilrious  Friend,  who  laid  down  his  own  Life 
to  refcue  mine,  his  own  valuable  Life  to  ranfom  a  Worm,  51 
Rebel  that  deferved  to  diQ  1    He  fuftered,  he  groaned,  h^ 
died;  but  he  rofe  again,  the  bleffed  Saviour  arofe,  h.e  lives, 
he  reigns  exalted  over  all  the  Creation.     Faith  beholds  hitti 
xiren,and  reigning,  but  'tis  through  a  Glafs,  'tis  at  a  Diftance, 
and  but  ddrkly.     I  wait,  I  hope  for  a  more  divine  Pleafure  ; 
'tis  a  Delight  worth  dying  for,  to  behold  him  Face  to  Face;  to 
fee  him  as  he  is,  to  converfe  with  h\s  v/onderous  Perfon,  and 
to  furvey  his  Glories.     Alas,  my  Soul  is  too  patient  of  this 
long  Diflance  and  Separation.     O  for  the  Wings  of  Love, 
to  bear  my  Spirit  upward  in  holy  Breathings  !    Merhinks  I 
would  long  to  be  near  him,  to  be  with  him,  to  give  him  my 
higheft  Praifes  and  Thank?  for  my  Share  in  his  dying  Love. 
I  would  rilt  ro  join  with  the  bleffed  Acclamations,  the  holy 
Songs  of  the  Saints  On  high,  while  they  behold  their  exalted 
Saviour.     Hbw  fweet  their  Son^s  ;    How  loud  ttieir  Accla- 
mations? This  is  the  Man,  the  God*man  who  died  for  me  1 

O04  Thii 


S7^  ^"^^  Christian's  Treasure.  •  Vol.  ir.. 

This  is  the  Son  of  God,  who  was.buffeted,  who  was  crowned 
with  Thorns,  who  endured  exquifice  Anguifh,  and  unknowa 
Sorrows  for  me,  who  was  fcourged,  and  wounded,' and 
crucified  for  me!  This  is  the  glorious  Perfon,  the  Lamb  of 
God,  who  wafhed  me  from  my  Sins  in  his  own  Btood.  Blef- 
Cms,^  Honour,  and  Salvation  to  his  holy  Name  for  ever  and 
ever.     Amen,  ^-• 

SERMON    XXXVIL 

■9 

The    Chriftian's    Treafure. 
♦ 

I   Cor.  iii.  21. 
All  things  are  yours, 

J/TAIS  a  peculiar  Delight  of  this  Apoftle  to  furvey  the 
Jl  BlefTings  we  derive  from  Cbrift^  and  to  run  over  the 
Glories  of  the  Gofpel  in  flowing  Language.  At  the 
End  of  this  Chapter  he  reckons  up  the  Privileges  of  the  Saints, 
and  tells  them,  they  have  an  Intereft  in  all  Things  :  "It 
*^  does  not  become  you,  fays  he,  to  enter  into  Parties,  arid  to 
*'  glory  in  any  fingle  Man,  no,  not  in  Paul^  Apollos^  nor  Cephas^ 
*'  for  all  things  are  your s^  whether  Life  or  Deaths  whether  this 
*'  World  or  the  other,  whether  things  prefent  or  iT^ings  to  come^ 
^  all  are  yours, ^^ 

To  improve  this  Propofition,  and  to  bring  it  down  to  fome 
praftical  Purpofcs,  let  us  confider, 

L  What  we  are  to  underftand  by  this  extcnfive  Privilege  of 
true  Chriftians,  contain'd  in  this  Expreflion  ;  All  Things 
are  your s^  and  what  is  the  true  Limitation  of  the  Senfe  of 
it. 

II.  It  fhall  be  proved,  that  notwithftrnding  the  limited 
Senfe  of  thefe  Words,  yet  the  Saints  haTe  a  richer  Trea- 
fure in  them,  than  the  greateft  Riches  of  a  Sinner. 

ill.  We  fhall  enquire  how  Chriftians  come  to  poffefs  fucfe 
a  Treafure.     And, 
,    IV.  See  what  Ufe  may  be  made  of  this  Doftrine. 

^  Firft, 


L 


Serm.  XXXVII.         TJ)e  CirRisriAN's  Treasure  $77 

Firft,  JFhat  are  'Xc  to  underjland   by   this  ExpreJJton,    Al^. 
things  arc  yours  ? 

To  aiifwer  chis  Enquiry  clearly,  I  amconflrain'd  to  inti-o- 
d lice  the fe  two  Negatives. 

ijl,  \Vc  arc  noc  to  fuppofe  here  that  all  Tbiii^^s  are  in  the 
Pojjejfion  of  true  Cbriftians,  andunder  their  Power.  This  Truth 
every  Man  is  a  Witnefs  o't^  that  the  Saints  liave  neither 
Heaven  nor  Earth  in  their  prefent  Pofrcirion.  The  Sun  unci 
Stars  are  not  at  their  Command,  nor  the  Riches  (jf  this 
World  in  their  Chcfls,  nor  theKin^^doms  of  this  World  under 
iheir  Government.  Noy  by  no  Mean?,  for  they  are  mod 
times  poor  and  mean  in  this  World,  many  cf  them  dcflitute' 
of  the  common  Supports  of  Nature^  and  the  Comforts  of 
Life.  Ckrijl  himfelf,  their  Lord  and  Mader,  had  notivbere 
to  lay  his  Head  :  And  the  Apoftles,  who  were  the  chief  of 
Chridians,  fuffered  Hunger  and  Tbirfi,  were  77aked  and  buffeted; 
they  had  fometimes  neither  Food  nor  Raiment,  neither  Reft 
nor  Peace,  nor  any  certain  Dwelling-place,  i  Cor.  iv.  ii'. 

2dly,  And  as  all  Things  are  not  in  their  Fo^TcKior),  Co  nei- 
ther are  we  .to  underfband  that  all  Things  in  a  civil  Sen/a  are 
their  Right  and  Property.  They  have  not  a  jufi;  Claim  and 
Demand  of  the  good  Things  which  their  Neighbours  pof- 
{efs,  nor  ought  they  to  take  PofTefTion  of  them,  though  they 
had  Power  to  do  it.  It  is  a  very  wicked  Principle  which 
has  no  Countenance  from  Scripture,  and  has  been  abus'd  to 
moft  unrighteous  and  bloodyPurpofcs,  that  Do/?;fm^«  is  f mid- 
€d  in  Grace,  or  that  the  Saints  have  a  prefent  Civil  Right  to  ajl 
the  Earth,and  the  good  Things  of  it.  from  this  fort  of  Doc- 
trine, fome  Men  of  furious  Zeal  and  Enthudafm  have  been 
tempted  to  rife  and  feize  on  the  Property  cf  their  PsJeigh- 
hours.  And  indeed,  2M  iht  Perfecution  in  the  World  upon 
the  Account  of  Religion,  is  buiit  on  this  Principle,  that  the 
Saints  alone  have  a  Right  to  Peace  and  Liberty,  to  Honour  and 
Money y  and  all  the  good  Things  of  this  Life  ;,and  that  the  He- 
retick  and  the  Sinner  have  no  Right  to  any  thing:  And  tho'Per- 
fecutors  are  very  much  afliam'd  to  own  this  Dodlrine  in 
Words,  yet  they  confirm  it  and  comment  upon  ir,  in  all 
their  oppreflive  and  bloody  Praftices. 

But  the  Chriftian  Religion  knows  no  fuch  Principles  ;  it 
allows  every  Man's  Property  and  Intereft  in  the  Goods  of 
this  World,  whether  he  be  a  Turk  or  a  jfev^s  a  Heathen  or  a 
Chriftian,  a  Saint  or  a  Sinner.  Tis  Providence  has  difpofed 
of  thefe  outward  Things  in  the  civil  Life,  and  Men  become 

intjcled 


578  The  Christian's  TreasUke.  Vol.  IL 

intitledto  them,  by  the  Laws  and  y\greements  of  civil  So* 
ciety :  And  thus  a  rich  wicked  Man  may  be  righteoufly  pof- 
feiTedof  a  fine  Houfe,  and  purple  Raiment,  may  have  a  well- 
fpread  Table,  and  large  Lands  and  Dominions,  while  a  Saint 
may  happen  to  lie  at  his  Door  defticuce  of  Bread  and 
CJcaihin^. 

But  in'what  Senfe  then  can  it  be  faid,  that  All  Ihingran 
theirs  ? 

lb  give  a  juft  Anfwer  to  this  Enquiry,  we  mufb  take  No- 
tice, that  the  Apodle's  fird:  Defign  here,  is  to  fliew,  that 
Believers  need  nor  be  fo  fond  of  affuming  to  themfelves  a 
peculiar  Interefl  in  one  Minifler  or  another,  for  they  may 
enjoy  the  Gifcs  of  all  ;  All  arc  for  their  fakes  :  And  from 
this  fingle  Hint  he  rifes  high  into  the  Privileges  of  the  Saints. 
Nor  Minillcrs  only,  as  Paul  and  Cephas^  are  defigned  for 
their  Benefit ;  but  all  Things  are  theirs  :  All  Things  in  Hea- 
ven or  Earth,  in  1 'im.e,  or  in  Eternity  are  appointed  to  do 
fome  Service  to  them. 

This  therefore  I  take  to  be  the  true  Senfe  of  my  Text, 
'oiz.  ttiat  All  Things  in  the  Creation  of  God,  all  Things  In  all  his 
v^Ji  Dominions^  ivhich  a  Chriftian  can  or  [hall at  any  Time  ha'De 
to  do  with./hall  as  certainly  ferve  to  promote  his  true  Interejt^  and 
his  final  Happincfs^  as  though  he  hi mfelf  had  fro e reign  Dominimi 
i^ver  them,  or  prefent  PoJJeJJion  cf  them  :  Alwavs  fuppoling  that 
ttie  Chriftian  maintain  his  Character,  and  a6l  in  his  Station 
becoming  the  Dignity  of  his  holy  and  heavenly  Calling. 

The  pJain  Meaning  of  the  Words  is,  that  All  Things pjall 
^ork  for  the  good  of  the  Saints,  But  the  Apoflle  chufes  to 
crxprefs  this  in  a  noble  Manner  here,  and  by  fuch  an  exalted 
Figure  cf  Speech  as  aggrandizes  the  Charafter  of  the  Saints,, 
and  raifes their  Dignity  :  And  therefore  he  reprefentstl^ema's 
Having  ^J?roji^rX}',i nail  Things,  and  fpeaks  fablimely  of  thenJi 
as  though  th'ey  were  Poffeffors  of  Heaixenand  Earth.  "" '   '  . 

Now  the  Ground  on  which  he  builds  this  manner  of  i^ea*k- 
ingj  may  be  fee  in  a  juft  and  eafy  Light.  We  can  properly 
be  faid  to  poiTefs  nothing  but  what  turns  to  otir  Account, 
what  is  of  fome  Service  or  Advantage  to  us  ,*  and  there- 
fore in  the  common  Language  of  Life,  we  fay,  concerning 
a  rich  covetaus  Man,  he  is  a  poor  Wretch,  he  has  nothln^^ 
becaufe  he  receives  Benefit  from  fo  fmall  a  Part  of  his  E- 
ftate  :  And,  in  truth,  he  has  no  more  than  he  enjoys  or 
\:[ts.  Now  the  true  Chriftian  reaps  the  Benefit  of  all  Things , 
And  God,,  the  g:rea<  God>  the  PoJJeJJir  of  Heaven  and  Earth, 


Senr.  XXXVII.  The  Christian's  Treasure.         S79 

makes  all  Things  work  together  for  the  Rcnefit  cf  his  Peo- 
ple ;    and  in  this  Scnfe  it  is  that  all  Things  arc  theirs. 

All  things  (hall  turn  to  their  Advantage, either,  (i.  )  for 
the  Support  and  Comfort  of  their  temporal  Life;  or  (^2.)  fvr  the 
Beginning  and  Improvement  of  their  fpiritual  Life  ;  or  (3.)  for 
their  i^ojjefp.on  and  Enjoyment  of  Life  eternal. 

But  inrtead  of  culleaing  all  the  Treafures  and  Riches  of 
the  Saints,  under  thefe  three  general  Heads,  I  (hall  chufe 
r.iiherto  make  aParaphrafeon  the  whole  Verfe  of  my  Text, 
and  thus  difcover  the  Interefl  that  a  Chriftian  has  inchePer- 
fons  and  Things  of  Earth  and  Heaven.  Whether  Paul,  or 
Jpollos,  or  Cephas,  or  the  IVorld,  or  Life^  or  Deaths  or  Things 
prefent,  or  Things  to  come,  all  are  yours. 

J.   The  Minijlers  cf  the  Go  [pel  are  yours. 

Is  Pj.'i/ appointed  an  Apojtle  feparated  to  the  G  of  pel  by  the 
immediate  Call  of  Cbrijl  ;  'tis  for  your  fakes,  O  ye  Corinthi- 
anSy  that  he  was  chofen  and  called!  Chrijl  had  you  in 
his  Eye,  and  upon  his  Heart,  when  he  flopped  him  in 
the  midft  of  his  Fury  and  Perfecution  ,*  when  he  over- 
whelmed him  with  Glory,  in  the  Road  to  Damafcus  ;  and 
from  a  Perfecutor,  made  an  Apoflle  of  him,  and  a  Preacher 
of  the  Crofs  of  ^efus  ;  For  he  defignedthen  to  fend  him  co 
Corinthy  to  call  you  from  Heatheifm^  and  to  fav£  your  Soula. 

Is  Paul  ?i  Man  of  Learning  and  of  bright  Parts-?  Is  he 
endowed  with  profound  Knowledge  of  divine  Myderies  a- 
bove  hi5  Brethren  ?  Is  he  fit  to  Preach  for  theConverrioii 
of  the  Heathen  Worldy  and  to  write  the  great  Things  of  God 
for  the  Church,  in  all  future  Ages  ?  *Tis  for  your  fakes, 
O  Chriflians,  that  he  is  thus  endowed  :  'Tis  for  you,  O  Be- 
lievers in^Great  Britain^  though  you  live,  as  it  were,  at  the 
Ends  of  the  Earth,  and  in  the  Old  AgQ  of  the  World  ;  'tis 
even  for  you  that  he  was  appointed  and  infpired  to  write 
hisEpiflles  to  Rome,  Corinth,  and  EphefuSyand  the  reft  of  the 
tarly  Churches.  'Tis  by  his  Writings,  that  you  have  been 
enlightened  in  the  Myfteries  of  Cbriji,  and  the  Wonders 
pftheGofpeL  Almofl  feventeen  hundred  Years  ago  was 
te  made  the  Apoftle  of  the  GentileSy  and  that  partly  for 
-your  fakes.     Paul  himfef  is  yours. 

Was  Jf  olios  an  [elegant  Many  and  mighty  in  the  Scripturts  ? 
Twas  for  you,  O  primitive  Chriftians,  that  he  had  the  Gift: 
of  Oratory  bellowed  on  him.  Has  any  Minifterin  our  Agp 
and  PJace  of  Abode  a  peculiar  Talent  ofEIo^uence,  hath  h^ 
.aVivacity  of  Fancy,  a  Strength  of  Expreffzon,  a  fweet  Ac- 
cent* 


58o  The   Christian's  Treasure.  Vol.  II. 

cent,  and  a  commanding  Voice  ?  Ic  is  defigned  for  the  Con- 
vi61ion  and  Salvation  of  your  Souls.  Can  he  thunder  like 
the  Voice  of  God  on  Mount  S'w.ai^  and  flafn  the  Terrors 
of  the  Law,  like  Lightning,  upon  your  Confciences?  'lis 
to  awaken  ycu  out  of  your  carnal  Slumber  and  Security  in 
Sin,  to  make  you  fly  from  the  Wi'ath  to  come,  and  cry  out, 
JVbat  jhall  I  do  to  befaved  ?  Can  he  fet  the  Bleflings  of  Sal- 
vation in  a  glorious  and  convincing  Light  ?  'Tis  to  per- 
i'd?L6t  you  ro  accept  them.  Has  he  the  Art  of  flriking  the 
Paflions,  and  touching  the  inward  Springs  of  the  Soul  ?  Can 
he  fpread  the  Invitations  of  Grace  before  you  in  alluring 
Language  ?  Can  he  diflblve  his  Thoughts  in  the  tendered 
Accents  of  Speech  and  moiften  his  Words  v/ith  his  Tears  ? 
'Tis  all  deilgn'd  as  a  Means,  in  the  Hands  of  the  Spirit,  ta 
melc  your  Hearts  to  Repentance,  and  to  foften  your  Souls 
to  receive  the  Impreflionsof  the  Gofpel  ?  Has  he  the  ho- 
iv  Skill  of  difplaying  the  Glories  of  our  blefTed  Saviour  ? 
Can  he  fee  off  the  Miracles  of  his  Life?  Can  he  talk  of  his 
bleeding  and  his  dying  Love  in  the  moll:  affe^ling  Manner? 
Can  he  paint  him  in  the  Honours  of  his  Refurreftion,  his 
Triumph,  and  his  exalted  State,  in  moil  magnificent  Co- 
lours ?  '"Lis  alPfor  the  Affiftance  of  your  Faith  the  kind- 
ling of  your  L*).ve,and  the  Advancement  of  your  Joy.  Noc 
Paul  only  hiii,  Apollos  is  yours. 

Is  Cephas  or  Peter  a  Man  of  Boidnefs  and  Courage,  to' de- 
fend the  Truths  of  the  Gofpel,  or  to  ipeak  for  Chriji  amongll; 
Infidels  ?  'Tis  to  lead  you  onward  as  the  Soldiers  of  C/?r//?, 
through  themidft  of  Dangers,*  and  to  encourage  you  to  face 
the  perfecuting  World  bravely,  in  the  Profeffion  of  the 
Crofs.  '  .    ..  :.  . 

Oris  the  Chara6]:erofC^/)/;^x,as  anlnftrudter  pf  the  Young, 
and  a  condefcending  Preacher  to  Babes  ?  He  has  this  Ta- 
lent given  him  for  your  fakes  too,  to  feed  you,  while  you 
were  Babes  in  Chrifi  wirh  the  fmcere  MHk  of  the  fFord,  to  fee 
before  you  the  the  firjl  Principles  of  the  Oracles  of  God,  and 
alTift  you  to  imbibe  the  Rudiments  of  Chriflianity,  before 
\'ou  were  fit  to  receive  the  more  exalted  Doctrines,  and  be 
"fed  mthjlronger  Meat,  Thni  not  ov\\^  Pauhnd  Apollo SyhiM 
Cephas  is  ysurs. 

AH  the  Ojficers  in  the  Church,  both  Ordinary  andExtraor« 
dinary,  are  appointed  for  your  fakes.  It  is  for  you  that 
ChriJI  afcended  on  high,  and  gave  Gifts  to  Men.  Read  and 
Bejieve  it^  Epk  iv,  ii^  12,  And  he  gave  fome  Apojlles  ;  md 

fome 


Serm.  XXXVII.  The  Christian's  Treasure.  581 

fomc  Prophets  ;  and  fomc  EvangcUJls  ;  and  /owe  Pnflors  and 
Teachers  \  fur  the  perfetthi^  of  the  Saints,  fur  the  IVork  of  the 
Minijlry,  for  the  Edfying  the  Body  of  Chrijl, 

And  as  the  Gifts  and  Graces  oftheMinillers  ofche  Gof- 
pel  are  defigncd  for  the  Benefit  of  the  Church,  fo  the  out- 
ivard  Circumjtances  that  attend  them,  their  Sorrows,  and  th.eir 
Joys,  are  ordained  for  the  Advantage  of  ChriRians  :  And 
Sr.  Paul  rejoyccs  in  it,  2  Cor.  i.  3,  4,  6.  Blejfed  he  God,  even- 
the  Father  of  our  Lord  Jejus  Chrijl,  the  Father  of  Mercies,  and 
the  God  of  all  Comfort,  V)ho  comforteth  us  in  all  our  Tribulations, 
that  we  may  be  able  to  comfort  them  which  are  in  any  Trouble, 
by  the  Con  fort  wherewith  we  our  f elves  are  coufoned  of  God  ; 
And  whether  we  be  afflicted,  'tis  for  your  Confolation  and  Sal- 
vation, which  appears  to  be  effe^ual,  wh'en  ye  endure  the 
Jame  Siiff'erings  which  we  afo  fiffer.  Or  whether  we  be  com- 
forted, 'tis  for  your  Con folat ion  and  Salvation,  i.  e.  we  preach 
more  effectually  from  our  own  Experience. 

Thus  whatfoever  be  theChara6lers,  or  the  Talent%or  the 
Circum fiances  of  Life  that  attend  your  Minifters,  they  are 
ordained  of  God  for  fome  valuable  Purpofes  to  you. 

II.  This  World  is  yours.  Not  only  the  Miniflers  of  the 
Gofpel,  but  the  World,  and  the  Things  of  it  are  yours.  'Tis 
for  your  fakes,  O  Believers,  that  the  World  ftands !  For  when 
Sin  entred  into  it  by  Adam,  the  firfl  Man,  there  was  a  Curfe 
fpread  over  it;  and  perhaps  immediate  Deflruftion  had  at- 
tended it,  but  for  the  fake  of  the  Children  of  God,  who  were 
appointed  to  be  born  in  fucceffive  Ages,  amongd:  the  Pofte- 
rity  of  Mam,  among  the  Children  of  Men.  'Tis  for  the  fake 
of  the  EIe6t,  who  were  given  10  Chrift  before  the  World  was, 
that  this  Earth,  and  thefe  lower  Heavens  are  continued  in 
Being.  This  Earth  abides  as  a  Stage  of  A6lion,  proper  for  a 
State  of  Trial  for  the  Saints,  and  when  the  laft  Saint  is  born, 
and  his  State  of  Trial  is  finifli'd,  the  World  and  the  Works  of 
it  fhall  be  burnt  up  together. 

'Tis  for  you,  O  Chriflians,  that  thefe  Heavens,  or  (  fliall  I 
fay  )  this  Globe  of  Earth  rolls  round  in  its  daily  and  yearly 
Courfes,and  the  Sun  and  the  Moon  fend  out  their  brighter  or 
paler  Beams,  to  light  you  onward  in  your  Way  to  Glory. 
The  Morning  breaks  for  you  to  give  you  Day-lighr,  that  you 
may  work  for  God;  .And  the  Evening  fpreads  its  long  thick 
Shadows  over  the  Nations,  to  determine  a  time  for  your  Re- 
pofe  and  Refrefliment.  The  Darknefs  and  the  Light  are 
yours,  during  your  Continuance  in  the  Flefh.    When  all  your 

WorK 


582  The  Christian's  Treasure.  Vol.  IL 

Work  here  is  done,  thefe  lower  Heavens  fhaJl  be  folded  up  like 
an  old  Garment,  as  a  Fefiure  jhall  they  be  changed ;  Lhey  Ihall 
flee  away  and  be  no  more. 

Survey  the  Dees  and  the  Fields,  how  they  bring  forth  Food 
for  you.  The  Beajls  of  the  Earth  grow  and  are  nourilhed 
for  yourConveniency,'  they  were  born,  and  live,  and  die  for 
your  Support  and  A^ourifliment.  The  fVinds  blow  to  purge 
the  Air  for  you,  and  to  keep  it  wholefome,  while  God  has 
appointed  you  to  breathe  in  it.  The  Fountains  bubble,  and 
the  Rivers  flow  to  quench  your  Thirfl.  Flax  and  fVool  are 
ordained  for  your  Covering,  and  the  Silk-worm  is  fet  to  his 
{hining  Task,  that  fome  of  your  Garments  may  be  foft  and 
eafy  :  The  Beajls  of  the  Earth  are  at  Peace  "xith  you,  and  you 
are  in  league  with  the  Stones  of  the  Field,  Job  v.  23.  O  happy 
and  glorious  State  of  the  Children  of  God. 

Chrijty  in  his  providential  Management  of  all  Things  in 
this  World,  has  a  chief  Regard  to  his  own  People.  The 
Wicked  of  the  Earth  who  dwell  am.ong  the  Saints,  come  in 
for  a  Share  of  the  common  good  Things  of  Life,  chiefly  as 
they  are  Inflruments  of  the  Providence  of  Chriji,  for  foma 
known  or  unknown  Benefit  to  his  Church. 

I  might  teil  you  alfojthatif  you  areChrifl:ians  indeed,  then 
tho*  your  ungodly  Neighbours  may  have  a  rightful  Civil  Pro- 
perty inirnany  good  Things  of  the  World,  yet  you  have  a 
better  arid  fj^eeter  Intcrefi  in  the  earthly  Bleilings  which  you 
pofTefs.  You  can  tafle  the  Love  of  a  Father  in  them,  and 
the  Kindnefs  of  a  reconciled  God.  They  are  common  Be- 
nefits to  the  World,  but  they  are  made  as  it  were  fpecialBlef- 
fmgs  to  you.  They  are  put  into  your  Hand  by  a  better  Co- 
venant :  They  are  fandlified  to  your  \J^e  :  The  World  itfelf 
becomes  a  Means  to  raife  your  Hearts  towards  God.  And 
whereas  Wealth,  and  Honours,  and  the  plenteous  Enjoy- 
ments of  Life,  become  a  Temptation  and  a  Snare  to  the 
Wicked ;  and,  through  the  Corruption  of  their  Natures,  di- 
vide their  So'jls  from  God  and  Heaven,  the  fame  Things  are 
made  happy  Infl:ruments  in  the  Hand  of  the  Mediator,  to 
furnilh  ycu  out  for  eminent  Service,  and  to  help  you  onward 
to  a  better  World. 

III.  Life  and  Death  are  yours.  Life,  with  all  the  comfort- 
able Attendants  of  it  ;  or  even  with  all  its  Difficulties  and 
Vexations,  'tis  ftilldefigned  for  your  Advantage  :  And  Deaths 
as  terrible  as  it  is  in  itfelf,  iliali  appear  to  be  a  Benefit  to 
you.  But  I  infifl:.  no  longer  on  this  Head,  at  prefent,  becaufe 
I  defign  it  to  be  the  Subje6t  of  following  Difcourfes.      IV. 


Serm.  XXXVII.         Ths  Chrtstian's  TnrAsuRi.  5^3 

IV.   ThmiTs  prcfenty  whether  vijihle  or  imifible,  and  Things  to 
come,  arc  all  yours, 

I.  Fijwle  Things  prefeiit  are  yours,  I  have  fliewM  you  in 
part  already,  liow  the  Wheels  of  Nature  are  roIHng  for  you. 
This  lower  Creation  ftands  and  moves  for  your  Sakes,  for 
your  Rehef  and  Support,  while  you  are  travelling  to  Heaven. 
Tiie  prefent  Podure  of  Things  in  this  World,  the  daily  Scenes 
of  Lite  are  continued  or  changed,  and  flill  over-ruled  by  di- 
vine  Providence  for  your  Good;  Kingdoms, and  Laws,  and  Go- 
vernment Sy  are  eftablitlied  among  Men  for  your  Safety  :  If 
the  World  were  without  all  Government,  and  all  Tilings  run 
into  Cdnfufion,  the  Saints,  with  all  their  eartlily  Comforts, 
would  become  the  Plunder  and  Property  of  the  Wicked  con- 
tinually. The  Princes  of  the  Earth,  and  the  political  Confti- 
tutions  of  Nations,  are  defigned  to  be  a  Screen  and  Defence 
to  the  People  of  God,  who  dwell  among  then  :  For  if  thefe 
Foundations  are  deftroyd.  What  can  the  Righteous  do  ?  Pfalm  xi.  3 . 
The  Wicked  would  bend  their  Bow,  and  make  ready  their  Arrow 
upon  the  String;  and  they  would  not  only  f/2  prrj^f^,  but  pub- 
licity fjoot  at  the  Upright  in  Heart:  There  would  be  neither 
Life  nor  Safety  for  a  ChriHian.  Yet,  on  the  other  hand, 
when  Chrijl,  in  the  Courfe  of  his  Providence,  brings  Confu- 
fion  on  States  and  Kingdoms,  and  when  he  fuffers  the  Wicked 
of  the  Earth,  like  wild  Beafls  of  the  Wildernefsjlto  fpoil, 
devour  and  deftroy,  'tis  ufually  defign'd  by  his  Wifdom,  as  a 
Seafon  of  proper  Trial  for  his  own  People,  and  that  Country 
becomes  a  Scene  of  their  glorious  Sufferings.  Chrift,  who 
is  Head  over  all  Things,  fets  up  and  pulls  down  Tyrants,  or 
good  Princes,  as  may  bed  ferve  the  Councils  of  his  Father's 
Mercy,  and  his  own  kind  Defigns  for  his  chofen  and  re- 
deemed People. 

And  as  the  whole  World,  of  Nature,  2Lnd  the  prefent  Affairs 
of  Nations  are  managed  by  Chrifl,  for  the  Good  of  the 
Church  ;  fo  the  World  of  Grace,  and  the  Affairs  of  his  Sanc- 
tuary, and  his  Kingdoms  on  Earth,  are  all  ordained  for  the 
Benefits  of  the  Saints.  Chriftians,  why  did  he  fcparate  you 
from  the  World,  and  call  you  out  of  the  Wildernefs,  and 
make  you  a  chofen  Nationy  a  peculiar  People  ?  Was  it  not  for  your 
Advantage?  Why  did  he  write  his  Word  ?  Why  did  he  or- 
dain Minifters  and  holy  Inflitutions  ?  Was  it  not  for  our  Edi- 
fication? Were  not  the  Seals  of  the  Covenant  given  to  affift 
your  Faith,  by  the  Aid  of  your  Senfes,  and  by  this  Means 
to  enflame  your  Love,  and  exalc  your  Joy  ?    Are  not  the 

Precepts 


•584  '^^^  Christian's  Treasure.  Vol.  IJ. 

Precepts  of  the  Word  written  to  dire6l  you  in  the  Way  of  . 
Duty?  Are  nottheThreatnings  pronounced  to  awaken  your 
Fear,  and  guard  you  from  Sin  and  Folly  ?  And  are  not  all  the 
Promifes  of  the  Gofpel  given  to  comfort  your  Souls,  to  fup- 
port  your  Spirits,  and  give  a  fweet  Tall:e  of  Glory  beforehand  ? 

Whatfoever  temporal  Circumjlances  attend  you  in  this  pre- 
fent  Life,  whether  they  are  painful  or  pie af ant,  they  are  all 
the  Appointments  of  your  heavenly  Father  for  your  real  In- 
terefl.  Are  you  at  Peace  in  the  midft  of  Plenty,  and  does 
every  Thing  around  you  fmile  upon  you  ?  'Tis  that  your 
Hearts  may  beraifed  to  Thankfulnefs,  and  your  Lips  ton- 
ed to  Praife.  Do  you  labour  under  Pain  or  Sicknefs  ?  'Tis 
to  wean  you  from  Flelh  and  Blood,  to  put  you  in  Mind, 
that  this  Tabernacle  is  falling,  to  awaken  your  Hearts  to  in- 
fure  a  better  Habitation  on  high.  Do  you  wane  Food  or 
Raiment  ?  'Tis  to  make  you  remember,  that  you  are  in 
the  Wildernefs,  and  to  call  your  Meditations  upward  to  your 
Father's  Houfe,  where  there  is  Bread  enough,  and  to  /pare. 
Are  you  fcorned  and  reviled  by  the  bafefl  of  Men  ?  Are 
you  perfecuted  or  imprifoned  and  treated  wi':h  Rudenefs 
or  Cruelty  ?  'Tis  to  try  and  prove  your  fuffering  Gra- 
ces, that  your  Faith,  Courage,  and  Patience  may  fhine  as 
Gold  that  has  paft  thro'  the  Furnace.  Are  you  called  to  feal 
the  Truth  and  Teflimonyof  Jefus  with  your  Blood?  'Tis 
to  prepare  you  for  the  Crowns  of  Glory  that  are  laid  up  for 
Martyrs. 

This  Thought  leads  me  onward  in  the  Survey  of  this  rich 
Inventory  of  a  Chrijiian^  and  carries  my  Thoughts  into  the 
invfibk  Regions y  and  into  far  diilant  Futurities. 

2.  Not  Things  prefent  only  in  this  -uz/zi^/V  World,  but  Things 
invifible  in  other  JVorldSy  are  alfo  yours^  and  were  appointed 
for  your  Benefit.  Thefe  are  numbered  by  the  Apoftle  among 
the  Riches  and  Pofleffions  of  the  Saints. 

Is  therea  i/fc'i'-j^^z  built  on  High,  with  many  Palaces  cf 
Light  in  it  ?  They  were  built  and  furniflied  for  vour  Recep- 
tion. 'Tis  the  Inheritance  of  the  Saints  in  Light,  Col.  i. 
Are  there  Manfions  of  unknown  Glory,  well  prepared  by 
cur  Lord  ^efus  Chrifi,  fince  his  Afcent  to  Heaven  ?  Pie 
afilires  you  in  his  laft  Words,  that  they  are  prepared  for  you; 
Johnxxv.  2,3.  In  my  Father  s  Hovfe  are  many  Manfions;  if  it 
<x)ere  not  fc,  I  'xould  "have  told  you,  I  go  to  prepare  a  Place  for 
you.  And  if  I  go  a?rd  prepare  a  Place  for  you,  I  ^ivill  come  again 
and  receive  ycu-ta  m-yfelf ;.  that  ^bere  I  am  there  ye  may  be  alfo. 
v::::    .1  *  Each 


Serm.  XXXVII.         The  Christian's  Treasure.  585 

Each  of  thcfe  Manfions  flands  waiting  for  thofc  Saints,  for 
whom  they  are  provided  ;  and  they  are  all  adorned  with  rich 
and  magnificent  Furniture,  in  the  perfe6l  Beauty  of  Ilolinefs. 

The  Angels^  in  their  iliining  Orders,  are  ordained  to  be 
your  Attendants :  Thofe  holy  Inhabitants  of  the  upper  blef- 
fed  World,  incamf  round  about  thofe  that  fear  the  Lord,  Pfal. 
xxxiv.  7.  and  are  appointed  as  Guards  to  his  Children,  by 
their  heavenly  Father,  yjre  they  not  all  mmiflringSpirits  fent 
forth  to  mmifler  to  them  who  floall  be  Heirs  of  Salvation  ?  Heb.  i. 
ult.  They  wait  upon  your  dying  Beds,  and  convey  your 
Souls  to  the  Bofom  of  Abraham,  Luke  xvi.  22.  Happy  Souls, 
who  have  fo  illuflrious  a  Guard,  fo  fecure  a  Convoy  to  the 
far  diftant  and  unknown  Regions  of  Light  and  Joy  ! 

The  very  Hell  that  is  provided  to  punifli  impenitent  Sin- 
ners, tho'  we  cannot  fay  it  was  built  for  you,Chrin:ians,-  yec 
it  has  been  of  glorious  and  terrible  Service,  to  awaken  your 
Souls  out  of  a  natural  and  guilty  State.  When  the  Spirit  of 
God  in  the  Miniilry  of  his  Word  has  opened  the  Mouth  of 
Hell,  and  brought  the  Flaflies  of  that  Furance  into  your  Face; 
it  has  awaken'd  your  Confciences  in  time  pafl,  and  driven 
you  to  feek  Refuge  in  the  Arms  of  Jefiis,  who  delivers  us  from 
the  Wrath  to  come.  Thus  Hell  it  felf  is  condrained  to  pay  a 
Tribute  towards  the  Salvation  of  the  Saints. 

And  the  Droils  themfelves  who  dwell  there,  with  all  their 
fiery  Temptations,  have  been  but  as  Underworkers  for  our 
final  Good  ,*  they  are  as  Slaves  to  Chrifiy  the  great  Refiner, 
-who  defign^d  to  purify  your  Souls  by  thofe  very  Methods  of 
Temptation,  which  thofe  evil  Spirits  made  ufe  of  on  purpofe 
to  deftroy  you.  Thus  the  Minifters  of  divine  Wrath,  to 
Sinners  are  become  Inftrum.ents  of  your  Benefit.  When 
Satan  has  defired  to  'xinnow  you  as  Wheat,  Chrift  has  prayd  for 
you  that  your  Faith  fall  noty  and  he  has  taken  care  that  by  this 
Winnowing  you  might  be  purified,  that  nothing  might  fly 
away  but  the  empty  Chaff,*  and  that  you  might  appear  in  the 
Sight  of  Chrifi  as  purer  Corn.  Now  if  Hell,  and  the  wicked 
Inhabitants  of  it,  may  be  conflrained  to  ferve  your  Interefl:, 
and  to  promote  your  Happinefs,  furely  there  is  nothing  in 
all  the  Creation,  but  may  turn  to  your  Advantage.  O  divine 
Privilege,  when  the  Creatures  that  are  under  the  deferved 
Curfe  of  God,  are  thus  made  to  fubferve  your  Bleflednefs  ? 

3.  But  not  only  prefent  Invifibles,  but  even  all  future  unfeen 
Things  are  yours  too.  The  Morning  of  the  Refurre6tion  is 
appointed  for  your  Glory  ;  and  the  great  Trumpet  is  put 
c  P  p  iaco 


!yS6  The  Christiana's  Treasure.  Vol.  II. 

into  the  Hands  of  the  Arch-Angel,  to  awaken  your  fleeping 
Duft  into  Immortality,  ^efus  the  Lord  himfelf  fliall  defcend 
from  Heaven  to  call  you  from  the  Grave :  And  tho'  ye  were 
dead,  ye  /hall  hear  the  Voice  of  the  Son  of  God  and  live.  The 
great  Day  of  Judgment,  and  all  the  Solemnities  of  it,  are  or- 
dained for  your  Honour,  to  publifli  yourVi6tories  over  Sin 
and  Satan,  before  the  Face  of  the  whole  Creation,  to  pro- 
nounce you  openly  acquitted  and  juflified  before  Men  and 
Angels,  to  proclaim  you  the  Sons  and  Daughters  of  the  mofl 
high  God,  and  determine  your  State  to  everlafling  BlefTednefs. 

Are  there  Crowns  of  infinite  Value  laid  up  in  Heaven  ? 
Are  there  Rewards  of  Glory  there,  immenfe  Rewards,  and 
of  endlefs  Duration?  'Tis  to  crown  your  Labours,  yourCon- 
flifts,  your  Chriftian  Race;  'Tis  to  reward  your  Sufferings, 
your  Patience,  and  your  Conquefl::  And  the  Day  of  Glory  is 
flretch*d  out  to  all  everlafting,  that  yourHappinefs  may  know 
no  End.  Thus  Things  prefent,  and  Things  to  come,  are  ail  yours ; 
and  there  is  nothing  in  Time  or  Eternity,  which  can  come 
within  the  Reach  or  Notice,  but  in  fome  of  thefeSenfes  fliall 
fubferve  your  interefl,  and  turn  to  your  Advantage. 

This  is  the  genuine  Senfe,  and  this  the  true  Limitation  of 
thefe  Words,  Jll  Things  are  yours. 

The  fecond  Thing  propofed  in  this  Difcourfe,  was  to 
prove,  xhdLinot'withJlanding  the  limited  Senfe  of  thefe  IVords,  yet 
the  true  Chriflian  has  a  richer  Treafure  in  them,  than  all  the 
'worldly  Wealth  of  the  Sinner. 

And  without  multiplying  Particulars,  the  Proof  of  it  will 
fuflficiently  appear  in  thefe  four  Things. 

I.  The  Treafure  of  the  meaneft  Saint  is  vajlly  more  large  and 
extenfive,  than  that  of  the  richeft  Sinner.  Let  the  wicked  Man 
point  to  his  Heaps  of  Money,  and  run  over  the  Names  of 
his  Farms  and  Manners,  and  call  himfelf  the  Lord  andMafler 
of  them  all  y  'tis  but  a  narrow  and  poor  Survey,  that  a  few 
Pieces  of  fliining  Earth  can  gives  us ;  or  the  Fields  that  lie 
within  the  Profped  of  a  Mile  or  two,  when  compared  with 
this  vail  and  univerfal  Treafure,  All  things  are  yours  1  'Tis 
true,  Chriflians,  that  you  have  not  the  Civil  Property  and 
Power  over  the  Earth  or  the  Heavens;  but  you  receive  a  di- 
vine Advantage  from  all  Things,  and  that's  more  than  the 
Sinner  can  fay  concerning  any  one  thing  that  he  pofTelTes  in 
the  Way  of  Civil  Property. 

II.  This  Treafure  of  the  Saints  is  more  Jecure,and  more  dura* 
Ik^  than  ^ny  tbin^  that  a  Sinmr  enjoys ;  therefore  the  ApoflJe 

calls 


Serm.  XXXVII.         The  Christian's  TncAsuRr.  587 

calls  the  Wealth  of  this  World,  uncertain  Riches,  that  are  not 
to  be  trufted  in,  i  Tim.  vi.  17.  Riches  make  to  theinjekcs  fVings, 
and  jly  azvay  as  an  Eagle  toward  Heaven,  and  leave  the  Owner 
poor  and  dellitute :  Many  a  wealthy  Man  who  llourilhcd  Ycf- 
xerday,in  abundance  of  Eafc  and  Plenty,  may  be  ftripped  of 
all  to  Morrow,  and  want  the  common  Supports  of  Nature. 
What  Pollellions  foever  are  built  upon  the  Foundations  of 
Ciiil  Tropcrtyy  may  be  taken  away  from  the  Saint  or  the  Sin- 
ner, by  Robbing  and  Plunder,  by  Cheating  and  Knavery,  by 
Inundations  of  Water,  or  the  Rage  of  Fire,  or  by  the  In- 
vafionof  a  foreign  Enemy;  but  the  beneficial  Interefl:  that  a 
Chriftian  has  in  all  Things,  is  preferved  to  him  by  the  Cove- 
nant of  Grace.  He  may  be  ftripped  of  all  earthly  Poffeflions, 
but  the  Lofs  of  his  temporal  Eftate  fliall  turn  to  his  real  Be- 
nefit, as  well  as  the  Poflefllon  of  it.  LofTes  and  Croffes,  as 
well  as  Plenty  and  Peace,  are  number'd  among  the  Items  of 
his  Inventory,  and  make  up  his  Treafure ;  fo  that  though  the 
outward  Scenes  of  Things  on  Earth  are  perpetually  changing, 
his  real  and  everlafting  Treafure  is  the  fame ;  for  all  Things 
that  appear  in  Nature,  that  occur  in  prefent  Providence,  or 
fhall  arife  in  future  Ages,  fliall  work  for  his  Advantage:  Pie 
may  lofe  Money  or  Lands  as  well  as  a  Sinner;  but  that  very 
Lofs  fhall  turn  to  his  Gain. 

This  Sort  of  Treafure  he  cannot  be  difpolTeftof  by  Death 
itfelf ;  for  when  he  quits  his  vifible  Intereft  in  all  Things  in 
this  lower  World,  he  enters  into  a  new  World  of  Spirits, 
which  he  has  never  feen ;  and  yet  all  Things  in  that  World 
are  his  too  :  All  Things  in  thofe  unknown  Regions,  where 
the  departing  Spirit  goes,  are  made  over  to  the  Saint,  by  the 
fame  Covenant  as  the  Things  of  this  World  ,*  they  fliall  all 
adminifter  fome  divine  Profit  to  him,  and  be  a  Part  of  his 
Happinefs  in  the  World  to  come. 

III.  This  Treafure  of  a  Chriftian  is  ever  grcu^ingy  at  lead  in 
the  PofTefTion ;  for  the  Occurences  of  every  Day  make  fome 
Addition  to  it  ;  whereas  the  Wealth  of  Sinners  is  impaired 
with  ufing.  I'he  largeft  earthly  Edate  may  be  wafled  : 
Money  decreafes  daily  by  procuring  the  Supports  of  Life  ; 
but  a  Chriftian's  Treafure  flill  improves.  He  lives  upon  it 
every  Day,  and  yet  it  grows  ftill. 

The  Providences  of  God  here  on  Earth,  prefent  us  daily 
with  fome  new  Affairs, new  Occurrences:  Whether  they  be 
pleafant  or  painful,  flill  the  fpiritualMan  finds  his  Interefl  in 
them;  and  when  be  reviews  his  Account  in  the  Evening,  if 

P  p  2  his 


588  The  Christian's  Treasure.  Vol.  11. 

his  Heart  has  been  in  a  proper  Frame,  he  may  write  himfelf 
Gainer,  He  has  pofTefs'd  the  Bleflings  of  former  Years,  and 
improv'd  them :  He  has  pofTefs'd  and  enjoy 'd  the  very  Crofles 
and  Sorrows  of  his  former  Days :  He  has  treafured  up  a  Store 
of  divine  Experiences,  in  the  midfl  of  Plenty  and  Want, 
Health  and  Sicknefs :  New  Scenes  of  Life  arife,  new  Ap- 
pearances of  Things ;  he  is  flill  like  the  Bee,  ready  to  fuck 
Honey  from  every  Flower  that  blows :  He  gathers  his  Food 
and  his  Riches  from  Weeds  that  are  unfavory,as  well  as  from 
theBloflbms  of  Perfume:  If  he  is  by  this  means  adding  daily 
to  the  Number  and  Strength  of  his  Graces  and  Virtues,  he 
is,  as  it  were,  treafuring  up  a  good  Foundation  for  2me  to  come j 
and  (fhall  I  be  bold  to  fay  )  adding  Beauties  and  Ornaments 
to  his  Robes  of  Glory,  and  Luftre  to  his  heavenly  Crown. 

IV.  This  large  Inheritance  of  a  Chrijiian  is  all  fan^ifed,  which 
is  more  than  can  be  faid  of  any  Part  of  a  Sinner's  Eftate. 
The  Riches  of  this  World  may  be  abufed  to  Luxury  and  De- 
bauchery, to  Iniquity  and  fore  Vexations.  They  may  be 
abiis'd  to  Profanenefs  and  Impiety,  to  diflionour  God,  and 
corrupt  theConverfation  of  Men,  and  to  ruin  their  Souls  for 
ever  :  But  this  large  and  extenfive  Treafure  of  a  Chriftian, 
is  defign'd  for  his  real  Happinefs,  as  well  as  for  the  Honour 
of  his  God ;  whatfoever  he  has  to  do  with  in  the  World,  he 
ufes  it  to  the  Glory  of  his  God,  to  the  Honour  of  his  Saviour, 
to  the  Benefit  of  hisL  Fellow-Creatures,  and  to  his  own  fub- 
Jimeft  Advantage.  And  concerning  this  facred  Treafure,  ic 
may  be  faid,  that  it  is  the  Property,  or  in  the  PoflcfTion  of  a 
Chriftian,  no  farther  than  it  is  fan6tified  to  him,  or  than  he 
receives  it  with  a  fanftified  Mind.  To  the  Pure,  all  Things 
are  pure  ;  for  every  thing  is  fan6lified  hy  the  Word  of  God  and 
Trayer^  i  Tim.  iv.  5.  TheExercife  of  Piety  among  the  Saints, 
futs  a  fort  of  Confecration  upon  all  Creatures,  fo  far  as  they 
ijfe  or  enjoy  them. 

Thus  it  is  made  fufficiently  evident,  that  the  Treafure  of 
a  Saint  vaftly  excels  all  the  richeft  Pofleflions  of  a  Sinner. 

I  cannot  enter  now  upon  the  third  Branch  of  my  Dejign, 
■which  was  to  ihew,  how  a  Chrijiian  comes  to  be  made  Heir  arid 
ToffeJJor  of  all  Things.  Let  us  therefore  (hut  up  the  prefent 
Difcourfe  with  this  one  Reflexion, 

Refle6tion.  How  unreafonahle  is  it  for  a  Chrijiian  to  forfah 
lis  Profejfion,  or  his  PradticCj  for  any  Thing  which  this  fVorld 
can  tempt  him  with  ?  For  his  Treafures  and  Enjoyments  al- 
ready are  greater  than  any  Thing  he  can  hope  for  in  the 
Wavs  of  Sin.  What 


Scrm.  XXXVII.     Ibe  Cfiristian's  Treasltre.  189 

What  a  powerful  Motive  may  be  drawn  hence,  to  pcrfeverc 
in  Faith  and  Holinefs  ?  C^hrilVians,  All  Things  are  yours  •,  eve- 
ry Thing  you  converfe  with  fliall  turn  to  your  Bcnelit  •,  This 
JVorUy  and  the  other,  Things  prefent  and  Things  to  come^  Life  and 
Death  are  ysurs. 

What  valuable  Pretences  can  the  World  make,  to  tempt  you 
to  lofe  this  Inheritance,  to  quit  thele  Hopes,  and  to  part  with 
thele  PoflefTions  ?  Can  you,  by  complying  with  any  Tempta- 
tions, provide  your  felf  with  fuch  Riches  as  thefe  ;  or  with  any 
Thing  that  fhall  anfwer  the  Lofs  of  them  ?  Sin  and  the  World 
can  promile  you  but  a  little,  narrow  fhare  of  good  Things  r 
The  Gofpel  of  Chrijl  gives  you  a  molt  extenfivc  Treafure,  for 
it  befiows  all  Things  upon  you.  The  World  can  make  nothing 
fecure,  but  the  Treafures  of  Chriflianity  are  everlading  ;  they 
reach  beyond  tlie  Grave,  into  unknown  Worlds  and  Ages.  Al! 
the  W^ealth,  and  PJeafures,  and  Enjoyments  of  this  Life  perijh 
with  the  ufing  •,  but  your  Inheritance  is  ever  upon  the  increafe  1 
as  fad  as  Time  and  Providence  bring  forth  Day?,  and  Seafons 
and  new  Scenes,  fo  faft  this  Treafure  grows  •,  and  you  may  re- 
ceive the  daily  Profit  of  it.  What  can  Sin  and  the  World  give 
you  but  what  hath  a  fecret  Curfe  in  it  ?  Thefe  your  Treafures 
are  fand:ified  BlefTings,  and  the  Foretaftes  of  them  are  defign'd 
to  afTift  you  onward  in  the  Ways  of  HoUnefs  and  Peace,  till 
you  arrive  at  the  brighteft  and  fweeteft  Part  of  them,  the  full 
Enjoyment  of  God  and  Happinefs  in  the  upper  World. 

Go  on  then,  Chriftians,  with  Zeal  and  Courage  in  the  Pro- 
feflion  of  your  Faith  :  Go  on  with  Conftancy  in  the  Practice 
of  Duty  :  Feed  daily  upon  that  Portion  of  your  Inheritance, 
which  your  heavenly  Father  appoints  to  fuftain  you  in  your 
Travels  homeward  ;  and  expe6t  the  reft  in  your  Father's 
Houfe.  When  the  W^orld  would  tempt  you  to  forego  your 
facred  Intereft  in  the  Gofpel,  by  the  alluring  Offer  of  any  tem- 
poral Enjoyments,  tell  the  World  that  Life  and  Deaths  Things 
prefent  and  Things  to  come^  are  yours  already  :  Let  the  World 
know  that  Chrift  has  engaged  and  fecured  your  Heart  for  ever 
to  hlmfelf,  by  outbidding  all  that  the  World  can  offer  ;  for  he 
has  written  down  and  fealed  your  Title  to  a  larger  and  richer 
Inheritance,  and  annexed  it  to  his  own  :  Te  are  joint  Heirs 
with  Chrijl  :  And  he  has  appointed  it  to  ftand  recorded  in  his 
holy  Book  to  the  View  of  Men  and  Angels,  that  Jll  TJjdvgs 
are  yours. 

P  p  3  Tn^ 


$<)o  ^he  Christian's  Treasure.  Vol.  IT. 

The  Recollection. 
And  is  it  pofTible  that  fo  worthlefs  a  Creature  as  I  am,  iliould 
be  really  intitled  to  all  thefe  BlefTings  ?  Can  it  be  true,  that  fo 
rich  an  Intereft  in  the  good  Things  of  Time  and  Eternity  be- 
longs to  me  ?  To  me,  who  am  lefs  tka7i  the  hafl  of  all  the  Mer- 
cies of  God  ?  To  me,  who  in  the  Days  of  Sin  and  Ignorance, 
have  abufed  all  Things,  O  my  God,  to  thy  Dilhonoiir  ?  To 
me,  who  have  provoked  thy  Juftice  to  drip  me  of  all  the  com- 
mon BlefTings  of  Nature  and  Life,  and  to  make  me  for  ever 
poor  and  miferable  ^  Is  the  Mercy  of  God  fo  vaft  and  over- 
flowing, as  not  only  to  forgive  thefe  Provocations,  and  to  admit 
me  into  his  Favour,  but  to  blefs  me  alfo  with  fo  rich  an  Inhe- 
ritance ?  Fall  down  proftrate,  O  my  Soul,  at  the  Foot  of  Sove- 
reign and  All-fufficient  Grace.  Remember  thy  Guilt,  thy  Po- 
verty, and  thy  Wretchednefs,  and  be  ever  humble  before  God 
thy  infinite  Benefactor.  Mourn  over  all  thy  Unworthinefs,  and 
maintain  a  conftant  Tem.per  of  penitent  Love,  and  Selfabafing 
Gratitude.  I  deferve  to  be  cut  off  for  ever,  O  Lord,  from  thine 
Houfe,  from  thy  Family,  and  from  all  the  BlefTings  of  thy  Chil- 
dren :  But  thou  hafr  call'd  me  to  the  Knowledge  of  thy  Son 
Jefus^  thou  haft  taught  me  to  lay  hold  on  the  Arm  of  thy  Sal- 
vation, thou  haft  made  me  willing  in  the  day  of  thy  Power  to 
renounce  every  Sin,  to  fubjecfl  myfelfto  thy  Sceptre  of  Righte- 
oufnefs,  and  to  accept  the  Grace  of  thy  Gofpel.  Thou  haft  o- 
pened  the  Treafures  of  thy  Love,  Treafures  that  contain  in 
them  the  good  Things  of  Earth  and  Heaven,  Things  vifible 
and  invifible,  Things  prefent,  and  Things  to  come  :  And  while 
thefe  Treafures  ftood  open  to  my  View,  in  the  Voice  of  thy 
Gofptj  thou  haft  told  me.  All  is  yours. 

0  for  an  enlarged  Exercife  of  Faith,  to  furvey  this  Inheri- 
tance !  to  rejoice  in  this  extenfive  Bounty  of  the  moft  High  ! 
to  read  the  blefled  Language  of  this  Text,  and  to  believe  it 
with  an  humble  Claim  and  Appropriation  /  Surely  here  is  e- 
nough  for  Faith  to  live  upon,  through  all  the  remaining  Years 
of  my  Pilgrimage,  and  my  Hope,  'till  Faith  ftiall  be  turned 
into  perfed  Sight,  and  Hope  into  full  and  final  Enjoyment. 

1  would  not  change  my  Portion  with  the  richeft  Sinner  on 
Earth:  My  E^ate  is  larger, ^nd  my  Inter  efts  are  more  extenfive. 
His  Gold  and  Silver,  his  Houfes  and  Lands  can  reach  no  farther 
than  this  World  and  Time  j  but  my  Inheritance  runs  into  E- 
ternity,  and  my  Enjoyment  of  it  has  no  Period. 

My  Hreafurcs  are  f^cur^^^m^  all  the  Invafions,  and  Plunder 


Scrm.  XXWllI.     The  Christian's  Treasure.  591 

of  Enemies,  againft  all  the  Rage  of  the  Winds,  and  Waves, 
and  Fire  -,  againft  all  the  Confufions  of  the  World, 
againrt  all  the  overwhelming  Changes  of  iimc  and  Na- 
ture ?  even  againil  Death  itlelf,  and  the  lad  great  Confla- 
gration. Thefc  lower  Heavens  may  be  dijjolved^  the  Ele- 
ments may  melt  with  fervent  Heat^  and  the  Earth  and  the  l^orks 
thereof^  with  all  the  Fields,  and  the  Palaces,  and  the  Treaiures 
of  it,  may  he  burnt  up^  but  my  Inheritance  ftands  ever  fecure  ; 
for  God  himfelf,  who  is  the  original  Creator  and  PoffelTor  of 
all  Things,  has  fecur'd  Life  and  Happinefs  to  me  in  his  Co- 
venant :  He  has  fecur'd  a  FoffeiTion  of  every  Thing  that  caii 
be  neceflary  to  my  Flappinefs,  or  to  my  eternal  Life. 

O  that  I  were  taught  to  enjoy  thefe  BlefTings  daily  !  and  to 
obferve  the  daily  AccelTions  that  are  made  to  m.y  Treafures, 
by  all  the  new  Scenes  of  Providence  that  are  ever  rifing  ! 
May  1  be  inflruded  to  make  a  fandlified  Improvement  of 
them  all,  and  thus  addfomething  hourly  to  my  beft  InterefV, 
to  my  everiafling  Hope  1  May  Life  itfelf,  with  all  the  daily 
Comforts  and  Crofies  of  it,  minifter  to  me  fome  facred  Medi- 
tions,  fome  holy  and  heavenly  Thoughts.  May  a  divine  Con- 
fecration  come  down  on  all  my  Affairs  and  Concerns  in  this 
prefent  State  !  And  by  a  wife  Improvement  of  all  thofe  Par- 
cels of  my  Inheritance,  which  my  heavenly  Father  puts  into 
my  Hands  here  on  Earth,  may  I  be  train'd  up  and  grow  fitter 
<iaily  for  thofe  brighter  Talents,  thofe  more  glorious  Enjoy- 
ments which  he  keeps  in  referve  for  me  when  Time  fhall  be 
no  more.     Amen, 

SERMON  XXXVIII. 

The    Chriftian's    Treafure. 

I  CoR.  iii.  21. 
All  Things  are  yours, 

THERE  is  nothing  that  a  wife  Man  can  wifh  for  in  order 
to  make  him  happy,  but  the  Gofpel  propofes  it  to  en- 
courage Faith  and  Pradlice  of  Chriflians.     What  HonGur 
is  there  to  be  enjoy'd  among  the  Sons  of  Men^  that  is  won;:  to 

P  p  4  gratify 


592  ^he  Christian's  Treasure.  Vol.  II. 

gratify  our  Ambition,  but  the  Gofpel  aflures  us  of  higher  Ho- 
nours  than  this,  when  it  makes  us  the  Sons  of  God  ?  What  Plea- 
fures  are  there  to  be  tafted  in  the  Satisfadlion  of  Animal  Nature 
but  the  Gofpel  invites  us  to  more  refin'd,  and  more  lafling  Plea- 
fur(\s  which  are  to  be  derived  from  the  Love  of  God^  and  the 
Company  of  our  Saviour  with  all  his  Saints  f  What  Riches  can 
be  po(lefs*d  or  defir'd  by  the  moft  covetous  Mind,  but  the  Gof- 
pel propofes  a  far  more  extenfive,  a  more  durable,  and  men 
ufeful  Treafure,  when  it  tells  us  in  the  Words  of  my  Text,  All 
things  are  yours. 

The  former  Difcourfe  has  made  it  appear  in  what  Sefife  theCe 
Words  are  to  be  underftood  :  Not  that  we  have  a  prefent  Pof- 
felTion  of  all  Things,  a  Power  over  them,  or  a  Civil  Right  to 
feize  and  enjoy  them  ;  but  the  Meaning  is  this,  that/ofaras  a 
Chriftian  can  have  any  Thing  to  do  with  the  "Things  of  this  World, 
cr  of  another.  Things  prefent  or  to  come,  they  fhall  all  be  made  to 
work  together  for  his  real  Good. 

It  has  been  alfo  proved,  in  the  fecond  Place,  that  this  Inheri- 
tance of  the  Saints  is  incomparably  richer,  and  more  valuable  than 
any  Thing  which  Sinners  can  poffefs. 

I  proceed  now  to  the  Third  General  ipro^os'^d,  and  that  is,  to 
enquire  how  Chriflians  come  to  be  Partakers  of  fo  fair  and  rich  a 
Treafure. 

I.  ^Tis  the  kind  and  eternal  Purpofe  of  God  their  Father,  that 
it  fhouldbe  fo.  Chriflians,  God  has  created  all  Things  in  thi 
World  of  Nature  with  this  Defign,  that  you  fhould  derive  fome 
Benefit  from  them,  as  far  as  they  can  come  within  your  Reach 
or  Notice,  your  Service  or  Ufe  :  He  appointed  all  Things  in 
the  Counfels  of  his  Providence,  to  bear  fome  BlefTing  for  you  : 
He  has  ordained  all  Things  in  his  Kingdom  of  Grace  for  your 
Advantage  •,  and  there  are  unknown  Regions  of  Light  and 
Glory  which  he  has  prepared  for  you.  His  Eledl  were  ever 
neareft  to  his  Heart,  next  to  the  Man  Chrifl  Jefus,  next  to  his 
only  begotten  Son  •,  for  they  were  all  chofen  in  him  before  the 
Foundation  of  the  World,  Eph.  i.  4.  Whether  Creation  or  Pro« 
vidence,  whether  Nature,  Grace,  or  Glory,  Jll  Things  are  for 
your  Sakes,  2  Cor.  iv.  15. 

I  would  caution  you  again,  that  you  are  not  to  underftand 
it  in  fuch  an  incredible  Senfe,  as  though  God  made  every  par- 
ticular Creature  in  the  upper  and  the  lower  Worlds,  only  to 
give  the  PofTefTion  of  them  to  the  Saints,  or  that  he  manages  all 
bis  providential  Kingdom,  meerly  for  the  Sake  of  his  own  Peo- 
ple 


Scrm.  XXWIII.       The  Christian*^  Trlaswue.        59^ 

pic  without  any  other  View.  No,  this  is  flrctching  the  Words 
into  an  Extent  too  large  .\nd  unrealbnablc  ;  for  tlierc  arc  Milli- 
ons of  Creatures  Milhons  of  Plants  and  Animals  in  Earth  and 
Sea,  that  arc  born,  and  grow,  and  live,  and  die  again,  whith 
the  Saints  of  God  never  faw,  nor  know,  nor  fliall  know  •,  nor 
can  they  receive  any  immediate  Benefit  from  them.  But  t!ie 
Meaning  is  this,  that  all  Things  whatfoever  the  Saints  can  or 
Jhall  have  to  do  'ivith  in  this  or  other  JVcrlds^  were  intended  to  yield 
fome  Profit  to  them,  and  efpecially  while  they  maintain  th'rir 
Charader  as  t'ne  Chihken  of  God,  and  walk  as  becomes  their 
Dignity  and  tiieir  ProfelTion.  In  all  God's  general  Counfels  of 
Creation,  and  Providence,  and  Grace,  he  kept  his  Eye  fas  I 
may  fay)  dill  upon  his  Saints  :  He  defigned  their  Good  in  ten 
thoufand  Inftances,  in  his  great  and  glorious  Works,  and  rtfol- 
ved  that  nothing  in  all  his  Kingdoms  fhould  interfere  with  their 
lad  and  bed  Interefl. 

Though  what  he  has  written  down  in  the  Book  ofb's  Decrees^ 
is  read  only  at  large  by  his  Son  Chriji  Jefus^  yet  he  has  written 
out  a  fweet  Abn:ra6l  of  it  in  the  Book  of  his  Promifes^  that  the 
Saints  on  Earth  might  read  and  know  it.  Rom.  viii.  28.  /ind 
we  know  that  all  Things  work  together  for  good,  to  them  that  love 
God,  to  them  who  are  the  Called  according  1 0  his  Purpofe.  'Twas 
for  their  fakes  the  Promifes  were  written,  that  they  might  have 
not  only  a  prefent  Relifli  of  divine  BlefTmgs  but  a  fweet  Fore- 
tafte  of  Joys  long  to  come. 

The  BlelTings  of  the  Children  of  God  were  numbered  up, 
and  written  down  originally  for  them,  in  the  Book  of  God's 
everlalling  Counfels  ;  and  in  the  Book  of  his  Vv^ord  has  he 
copied  out  for  them,  the  Elejfings  of  Heaven  from  above,  and  of 
the  Deep  from  beneath  ;  the  precious  Things  brought  forth  by  the 
Sun,  and  under  the  Influence  of  Moon  ;  the  chief  things  of 
the  ancient  Mountains  on  Earth,  fo  far  as  is  needful  for  them 
here,  and  the  precious  Things  of  the  tverlafiing  Hills  of  Paradifc 
hereafter. 

Does  the  great  Creator  and  Lord  of  all  keep  the  Wheels  of 
Nature  in  their  fettled  Courfes  ?  'Tis  for  his  People's  Good  : 
The  Stars  in  their  Courfes  fhall  fight  for  Ifrael  :  Or  does  he 
countermand  Nature  in  any  of  its  Motions,  and  bid  the  Sun 
fiand  flill  in  Gibeon,  and  the  Moon  in  the  Valley  of  /falon  ?  'Tis 
that  the  Armies  of  his  People  may  have  long  Day -light,  to 
fubdue  their  Enemies.  Hail-Stones  and  Thunder  fhall  break  our 
of  the  Clouds  to  deftroy  the  Canaanites,  when  Ifrael  is  at  War 

>vith 


594  *^^^^  Christian's  Treasure.  Vol.  II. 

with  them  -,  But  if  7/9'^^/ want  Bread  in  the  Wilderncfs,  the 
Clouds  (hall  drop  down  Manna^  and  give  them  Bread  from  Hea- 
ven. The  Lord  gave  up  Egypt  with  her  Armies  to  the  Waves 
of  the  Red'Sea,  for  the  Ranfom  and  Redemption  of  his  Peo- 
ple :  He  gave  Ethiopia  and  Seba  to  the  Sword  for  the  Safety  of 
his  Servant  Jacob.  Ifa.  xliii.  7.  /  have  loved  thee.,0  Ifrael,  there- 
fore I  gave  Men  for  thee^  and  People  for  thy  Life, 

And  'tis  no  Wonder  that  God  has  given  all  Things  to  his 
Children,  fince  he  has  given  himfelf  to  them,  and  told  them, 
/  am  your  God  :  'Tis  no  Wonder  he  has  beftowed  all  other 
Things  upon  them,  fince  he  has  beftowed  his  Son  upon  them  : 
His  own,  his  only  Son,  who  is  dearer  to  him  than  all  the 
Creation.  Rom.  viii.  32.  He  that  fpared  not  his  own  Son^ 
but  delivered  him  up  for  us  all^  how  (hall  he  not  with  him  freely 
give  us  all  Things  ? 

II.  The  Saints  have  an  Intereft  in  all  Things,  for  Chriff  is 
vtade  Lord  over  allThingsforhis  People^ s  good^  Eph.  i.  22.  God 
hath  put  all  Things  under  his  Feet^  and  gave  him  to  be  Head  over 
all  Things  to  his  Church.  Thus  the  Names  of  the  Saints  are,  as  it 
were,  inferted  into  that  divine  Patent  that  exalts  and  conftitutes 
Chriji  Lord  of  all. 

And  indeed,  Chrift  has  not  only  a  Right  to  all  Things  by 
the  meer  Donation  of  the  Father,  but  it  may  be  faid,  he  has 
pur  chafed  all  Things  for  his  own  Honour,  and  his  People's  Good, 
Becaufe  he  was  obedient  unto  Deaths  therefore  God  has  fo  highly 
exalted  him^  and  made  him  Lord  of  the  Dead  and  the  Living., 
Phil.  ii.  and  Rom.  xiv.  And,  perhaps,  'tis  in  this  Senfe,  that 
the  Inheritance  of  the  Saints  may  be  called  the  pur  chafed  Pof- 
jejfion^  Eph.  i.  14. 

Now,  Chriftians,  fince  all  the  Affairs  of  Nature,  Grace,  and 
Glory,  are  put  into  the  Hands  of  fuch  a  Friend  in  Truft  for 
you,  that  they  may  be  managed  and  employ'd  for  your  Ad- 
vantage, 'tis  as  well,  nay,  'tis  much  better,  than  if  all  Things 
were  at  prefent  in  your  own  PofTeflion,  /.  e.  under  yourprefent 
State  of  Weaknels  and  Folly  •,  for  his  Wifdom  and  Goodnefs 
fhall  govern  all  for  your  trueft  Intereft.  Te  are  Chrift* s^  io 
the  Apoftle  exprefles  it  in  the  Verfe  next  to  my  Text  :  And 
Chrift.,  who  has  all  in  his  Hands,  will  take  care  of  you  who 
are  his  own. 

Chrift  is  made  Heir  of  all  Things.,  Heb.  i.  2.  And  if  ye  belong 
to  Chrift,  then  are  ye  Heirs  of  God,  and  Joint -Heirs  with  Chrift^ 
Rom.  viii.  17.  And  theexprefs  Promife  of  the  Father  con- 
firms 


Scrm.  XXXVIII.     Tie  Chri^^tian's  Treasure.  5^5^ 

firms  it,  that  all  Things  arc  yours^  Rev.  xxi.  7.  lie  that  over-, 
ccmcs  fl:all  inherit  all  things^  and  I  will  be  his  God^  and  he  ftjall 
he  my  Son.  Yc  arc  tlic  Members  of  the  Body^  and  Clirill  is  tlio 
Hcati,  1  Cor.  xii.  27.  Now  the  Members  mufl:  in  their  Mca- 
fure  become  Sharers  of  vvliat  tlie  I  lead  ponefTcs.  In  youri^ro- 
portion,  O  Chriftians,  you  fliall  have  Communion  with  Clirill 
your  Lord,  in  his  Royalties  and  his  wide  Dominion  ;  for  he 
hathpromifed  that  ye  fljallfit  down  on  his  Throne,  when  ye  have 
O'verccme  your  Enemies,  even  as  he  overcame,  and  \bfct  down  on 
the  Throne  with  his  Father,  Rev.  iii.  21.  Ye  are  one  with  Chrijly 
and  therefore  in  your  Meafure,  O  BeHevers,  and  according  to 
your  Capacity,  ye  fl-iall  pofTefs  and  enjoy  all  Things  which  he 
pofieffes,  fo  far  as  is  rcquifite  for  your  Benefit  in  this  World, 
and  your  trued  Happinefs  for  ever. 

III.  The  Saints  are  actually  invejledwith  this  Privilege,  by  be- 
lieving on  the  Son  of  God,  by  accepting  the  Covenant  of  his 
Grace,  by  receiving  Chrifl  Jefus  the  Saviour,  according  to  the 
appointed  Methods  of  the  Gofpel.  When  a  poor,  deftitute, 
guilty,  and  perifhing  Creature  is  made  willing  by  divine  Grace, 
to  give  up  himfelf  to  Chrift  as  his  Saviour  and  his  Lord,  he  is 
divefled  of  his  Guilt,  he  is  cloathed  with  the  Robes  of  Salva- 
tion, he  is  tranflated  out  of  a  State  of  Sin,  Poverty,  and  Wretch- 
cdnefs,  into  a  State  of  rich  Grace,  and  becomes  a  Child  of  God, 
and  an  Heir  of  all  Things.  A  living  Faith,  which  has  all  the 
Springs  of  Holinefs  in  it,  is  ordained  to  carry  in  it  all  the  Springs 
of  Treafure  and  Felicity.  This  unites  the  Soul  to  Chrift,  this 
gives  an  humble  Claim  to  all  the  Blefilngslaid  up  in  the  eternal 
Decrees  and  Purpofes  of  God  ;  BlelTings  purchafed  by  the 
Blood  of  his  Son  Jefus  •,  BlefTings  promifed  in  the  Word  of 
the  Gofpel,  wherein  all  Things  are  given  for  a  PofTelTion  to 
the  Children  of  the  Mofi  High. 

IV.  All  Things  may  befaid  to  belong  to  the  Saints,  or  fhall 
turn  to  their  Advantage,  becaufe  the  blejfed  Spirit  is  given  them^ 
to  teach  them  to  improve  all  things  for  their  own  Benefit,  i  Cor. 
ii.  12.  We  have  received  the  Spirit,  which  is  ofGody  that  we  might 
know  the  Things  that  are  freely  given  us  of  God  :  And  that  not 
onl^^  that  Chriftians  might  know  what  their  Treafures  are,  but 
learn  how  to  make  a  right  Ufeof  them  too. 

They  are  taught  by  the  holy  Spirit,  to  receive  the  common 

BlefTings  of  Nature  from  the  Hands  of  God,  as  a  Father,  and 

a  Friend,  and  a  God  in  Covenant :   And  they  rejoice  in  them 

'•"    '"     --     -- -  -  ^^ 


^q6  ^e  Christian's  Treasure.  Vol.  II. 

as  fucb,  ^vith  humble  Thankfulnefs  ^  they  are  inflrufled  to  de- 
rive ufeful  Meditations  from  the  Sun,  Moon,  and  Stars  ^  and 
to  read  the  Wifdom,  the  Power,  and  the  Glory  of  their  Crea- 
tor, and  their  Father  there,  and  to  rejoice  in  his  Goodnefs.  The 
peaceful  State  of  Kingdoms,  or  Battels,  Wars  and  Earthquakes, 
and  the  Convulfion  of  Nations  are  all  made  ufeful  Lefibns  to  a 
C  hi!d  of  God  ;  and  he  gains  fomething  from  all  of  them,  by  the 
Teachings  of  the  blefled  Spirit. 

The  Saints  are  led  into  an  Acquaintance  with  the  Word  of 
God  by  the  fame  Spirit  too  :  They  receive  the  Promifes  and 
Directions  of  the  Gofpel,  through  the  Influences  of  this  Spirit, 
They  derive  Light,  Holinefs  and  Comfort  from  every  Part  of 
the  Book  of  God  •,  /.  e.  from  the  Law  and  the  Prophets,  the 
Hifl:ories  and  the  Epiitles,  and  from  all  the  Ordinances  of  the 
Sanctuary  :  He  teaches  them  to  borrow  fome  Food  and  Delight 
from  Mofes  and  David^  as  well  as  from  Peter  and  John.  He 
leads  them  through  the  fweet  Fields  of  Gofpel-Grace,  and  di- 
re(5ls  them  to  gather  many  a  Flower  there  for  their  Rcfrefhment; 
and  to  Feed  on  the  Fruit  of  the  Tree  of  Life  for  their  Support. 
He  fhews  them  how  to  profit  by  the  Miniftry  of  a  Paul^  and 
to  learn  the  deep  Myfteries  of  Chrift  :  He  impreflfcs  on  their 
Souls  tlic  warm  and  pathetick  Words  of  an  Apollos^  and  fires 
their  Hearts  thereby  with  Zeal  and  Love  :  He  teaches 
his  younger  Difciples  over  again  the  firft  LefTons  of  Grace,  which 
a  Cephas  had  juft  taught  them.  Thus  Paul  and  Apollos^  and 
Cephas  2Xt  theirs. 

He  inftrufls  them  how  to  converfe  with  Things  invifiblc 
and  future  by  Faith,  and  to  makeufe  of  the  unleen  and  diftant 
Glories  of  Eternity,  for  their  prefent  Comfort  and  Joy.  'Tis 
the  God  cf  Hope^  who  by  his  Spirit  Jills  them  with  all  Peace  and 
Joy  in  believing^  Rom.  xv.   13. 

And  I  might  add  alfo,  that  the  holy  Spirit  is  given  them, 
ar.d  dwells  in  them  as  an  Earnefi  of  their  Inheritance  of  all 
Things,  2  Cor.  v.  6.  till  the  Redemption  of  tnis  purchafed 
PoJfeJJion.,  i.  e.  till  it  fhall  be  redeemed,  and  freed  from  all  the 
prefent  Incumbrances  of  6"/;;  and  Satan,  Eph.  i.  i:^,  14.  Then 
in  a  happy  Hour  fhall  this  purchafed  PoflefTion  be  difclofed 
in  tlie  faireft  Light,  and  proclaimed  to  be  the  Property  of  the 
Saints. 

To  fam  up  all  in  a  few  Words,  A  Chriftian's  Interefl  in  all 
Things  is  well  founded,  and  well  confirm'd.  They  are  his  by 
the  original  Purpofe  of  God  the  Father,  when   he  created  all 

Things 


Serm.  XXXVIII.         The  Christian's  Treasure.  597 

Things;  *c\vas  his  Defign  that  his  chofcn  People  (liouM  re- 
ceive Benefit  from  them.  They  are  his  by  the  Appointment 
of  divine  Providence,  that  all  things  (liall  work  together  for 
his  Good.  They  are  his ;  for  Ckrijt  the  Son  of  Cod  has  pur- 
chafed  a  Dominion  over  all  things,  that  he  may  manage  them 
for  the  Service  of  his  redeemed  Ones.  They  arc  his,  bccaufe 
the  Spirit  teaches  him  to  derive  fome  Advantage  from  all 
things  by  Faith  and  holy  Meditation.  God  has  given  himfcif 
to  the  Saints  as  their  Portion  for  ever:  He  has  given  his  own 
Son  for  them  as  a  Ranfom  from  Death  ,•  he  has  given  his  Spirit 
to  them,  as  the  Principle  of  their  Life:  And  in  this  View, 
we  may  rife  in  the  Language  of  Faith,  and  fay  in  the  Words 
of  the  bleffed  Apoflle,  How  fjall  he  not  herewith  freely  give 
us  all  Things. 

Thus  have  I  made  it  appear  in  what  Senfe  all  Things  are 
yours,  and  upon  what  Foundations  this  glorious  Privilege  is 
built,  I  proceed  in  the  lad  Place,  to  confider  what  ufe  may  be 
made  of  this  Difcourfe. 

ifi  Ufe.  It  affords  a  Word  of  Mourning  and  Terror  to  ohflinate 
and  impenitent  Sinners.  Are  all  things  made  beneficial  to  the 
Saints?  Think  with  your  felves  then  what  you  lofe, becaufe 
you  are  not  of  that  Number.  If  you  live  and  die  inthisfinful 
State,  you  have  a  comfortable Interefl  in  nothing:  Nothing 
works  for  your  real  Benefit.  Your  abufe  of  all  things  that 
you  have  any  thing  to  do  with,  takes  away  the  true  Pleafure 
and  Enjoyment  of  what  you  pofTefs,  and  turns  them  into  a 
Curfe  to  you  inflead  of  a  BleflTing.  PVhether  Paul^  or  Jpollos, 
or  Cephas,  or  this  World,  or  Life,  or  Death,  or  Things  prefent,  or 
Things  to  come,  nothing  is  yours ;  for  ye  are  not  Chrift's.  And 
ye  ihall  reap  no  final  and  lading  Advantage  from  any  thing,. 
if  you  perfifl  in  a  finful  and  impenitent  State  ;  for  ye  are 
without  God  in  theWorld,  without  C/;r//^,  and  without  Hope. 

Do  you  fit  under  the  Miniftry  of  Paul,  who  fpreads  the 
glorious  Light  of  the  Gofpel  around  you  ?  But  the  God  of 
this  World  hath  blinded  your  Minds,  that  this  divine  Light  lliould 
not  reach  them  :  Even  the  Preaching  of  Paul  is  a  froour  of 
Death  unto  you,  if  you  live  and  die  without  the  Faith  and 
Love  of  Chrift.  Do  you  hear  the  zealous  and  pathetick 
Language  of  Jpollos  ?  But  your  Heart  perhaps  grows  the 
harder  under  it :  You  refifi:  the  affeftionate  Entreaties  of 
the  Gofpel,  from  the  Lips  of  that  eloquent  Pre:icher.  And 
even  Jpollos yWhofeSou]  is  wont  to  melt  withCompaTion  for 
perilliing  Sinners,  fliall  rife  up  in  Judgment  againll  you.   And 

as 


598  The  Christian's  Treasure.  Vol.  II. 

as  for  the  plain  and  condefcending  JNIinillry  of  Cephas,  you 
defpiie  the  Man  and  his  Sermons  togecher  ;  therefore  you 
can  get  no  Benefit  by  them.  Neither  Paul,  nor  Jpollos  nor 
Cephas  is  yours. 

Well,  \^  fj)iritiialT\mg%  are  not  yours,  you  hope,  however, 
that  you  have  a  Property  in  Things  temporal:  If  theBleilings 
of  the  Church  don't  belong  to  you,  yet  you  claim  a  good 
Share  in  this  fForld,  and  the  BlefTings  of  it':  You  feed  deli- 
cioufly,  you  are  dreftin  gay  Colours  and  Gold,  and  you  have 
Wealch  laid  up  in  Score  for  many  Years  to  come.  Poor  vain 
Creatures !  What  is  all  your  Treafures?  What  is  your  Pro- 
perty in  it  ?  A  forry  Property  in  Lands,  and  a  large  Eftare, 
when  not  a  Clod  of  the  Earth,  nor  a  Penny  of  the  Money 
fliall  turn  to  your  real  and  lading  Benefit  I  I  grant  that  you 
pofTefs  forp.e  of  the  good  things  of  this  World  indeed.  Bun 
your  Riches  and  Plenty  are  not  real  and  properBleiiings,whiie 
you  are  afar  from  Chrifiy  and  Strangers  to  him  :  Your  own 
Unbelief  and  Impenitence,  and  Rebellion  againfl  God,  turn 
all  the  Comforts  of  the  World  into  Curfes  :  'Tis  only  the 
Grace  of  Chriji  can  take  cfF  the  Curfe,  and  fan6lify  this 
World  into  a  Blefllng. 

Life  is  not  yours;  'tis  not  for  your  final  Advantage,  whfle 
you  wafle  it  in  Vanity,  and  finful  Amufements:  A  long  Lif^ 
fpent  in  this  manner,  fliall  but  add  to  your  Guilt,  and  aggra- 
vate your  Condemnation. 

Death  is  not  a  Benefit,  but  a  dreadful  Hour  to  you,  for  ic 
delivers  you  over  to  the  full  Power  of  Satan,  that  cruel  Tor- 
mentor, and  opens  the  Scene  of  your  everlailing  Sorrows. 

Things  prefent  are  not  BlefTings  to  you,  while  you  refolve 
to  continue  in  this  finful  State.  You  abufe  the  Day-light, 
and  wafiie  it  in  Trifles  or  in  Crimes;  or  at  beft  you  fpend  ic 
in  an  eager  Purfuit  of  the  Things  of  the  World,  with  the 
Ncgledl  of  God.  The  Night  is  given  to  recruit  Nature  for 
new  Services,  but  you  feize  the  Shadows  of  the  Evening  to 
make  a  Screen  for  your  fecret  Iniquities,  and  hide  your  Sins 
behind  the  Curtains  of  Midnight. 

You  feed  on  the  Fruits  of  the  Earth,  and  other  rich  Pro- 
^'ifions  oF  divine  Bbunty  ,•  but,  perhaps,  you  make  them  In- 
flruments  of  fliameful  intemperance  :  Or,  at  befl",  you  lay 
out  the  Strength  of  them  in  empty  Follies, or  in  low  earthly 
Defigns,  without  a  Thought  of  God  or  Heaven.  The  Morn- 
ing and  the  Evening  wait  upon  you  in  long  Succefiions,  buc 
you  are  heaping  up.  Iniquities  from  Moraing  to  Evening. 

You 


J 


Serm.  XX  XVI 1 1.         TIjc  Ciikistian's  Treasure.  599 

You  walk  daily  in  the  Paths  of  IX^ath,  and  the  Sun-beams 
do  but  light  you  onward  to  cverlalling  Darknefs.  Vou  arc 
nourilhed  by  your  Food  fur  the  Day  of  Slaughter.  Daily^i 
and  hiOurly  you  abufe  the  Goodnefs  of  Ood,  and  even  thcfe 
abufedBlellings  of  hisGoodnefs  Ihall  call  for  greater  Decrees 
ot"  Vengeance  at  his  awful  Judgment-Seat.  Thus  neither 
the  Light  of  the  Sun,  nor  the  Fruits  of  the  Earth,  neither 
Day  nor  Light,  are  yours;  for  you  abufe  them  to  fmful  Pur- 
pufes,  and  they  yield  you  no  real  Profit. 

And  if  Things  prefent  are  not  yours,  if  ye  have  no  folid 
and  lading  Benefit  by  them,  much  lefs  can  you  pretend  to 
claim  any  comfortable  Share  in  the  Things  that  arc  to  come. 
There's  a  Heaven  of  Happinefs  provided  for  the  Saints,  but 
vou  are  u:terly  unprepared  to  fuldl  the  Bufinefs  of  ir,  or  to 
tade  the  BlefTednefs.  'i'here  is  no  Room  nor  Place  there  for 
you.  There  is  nothing  glorious  and  delightful  among  all  the 
Promifes  of  God,  or  all  the  joyful  Scenes  of  the  World  to 
come,  that  you  can  claim  any  Title  to,  nor  have  you  any  In- 
terefl  in  them.  When  Hell  fhall  open  its  Mouth  indeed,  to 
receive  Millions  of  the  Damned,  according  to  the  final  Sen- 
tence of  the  Judge,  there  you  will  find  a  Place  and  Room 
provided  for  you;  but  'tis  an  uneafy  and  dreadful  one.  Hell 
is  yoursy  the  Vengeance  of  God  is  yours,  endlefs  Mifery  is 
yours ;  you  have  been  trcafuring  up  JVrath  agahift  the  Day  of 
fVrath;  and  you  can  claim  nothing  but  this  painful  Portion, 
this  difmal  and  everlading  Inheritance. 

And  can  you  be  content  with  fiicli  a  Pcrcion  as  this  is, 
while  the  Saints  are  Inheritors  of  all  that  is  holy  and  happy, 
both  in  this  World  and  the  next  ?  O  may  your  bufy  Thoughts 
be  awakened  betimes,  and  make  you  ever  redlefs  and  uneafy 
in  your  prefent  wretched  Eftate  ?  Return  to  the  Lord  in  hum- 
ble Mourning,  for  all  your  pail  Iniquities  :  Return  to  G  ^d 
fpeedily,  from  whom  you  have  wickedly  departed  :  Loath 
your  felves  becaufe  of  your  Abominations,  and  abandon  every 
Idol;  6"^}'  to  him.  My  Father, in  the  Spirit  of  Faith  and  Peni- 
tence, and  he  will  put  you  among  the  ChildreUy  and  give  you  a 
goodly  Heritage^  Jer.  iii.  19. 

Seek  Acquaintance  with  Jefus  the  Son  of  God,  the  Saviour, 
the  Lord  and  Heir  of  all  Things ;  commit  your  Souls  to  his 
Hands,  refign  your  felves  entirely  to  his  Grace,  that  he  may- 
change  your  unholy  Natures  by  his  Spirit,  that  he  may  cleanfe 
avvray  your  GuilL  by  the  Blood  of  his  Atonem.ent,  that  he  may- 
give  you  an  Interell:  in  his  own  Riches;  then  the  Covenant 

of 


6oo  The   Christian's  Treasure.  Vol.  IL 

of  his  Love  fliall  fanftify  to  you  all  the  Enjoyments  of  Earth 
and  Time,  and  make  you  PoiTeflbrs  of  all  the  good  Things 
in  Heaven  and  Eternity. 

2d  Ufe,  This  Dodlrine  difcovers  to  us  the  Glory  of  the  new 
Covenant.  A  blefTed  Covenant  indeed  that  has  given  ^o  rich 
a  Treafure  to  Creatures  fo  unworthy !  We  are  Sinners,  and 
deferve  nothings  yet  when  we  believe  in  the  Son  of  God,  the 
Gofpel  gives  us  in  our  Meafure  the  Inheritance  and  PoflefTion 
of  all  Things. 

Mam  was  made  Lord  of  this  lower  World;  this  Earth, and 
the  Creatures  that  dwell  on  it  were  put  into  his  Hands,  all 
things  below  were  given  him  for  his  Ufe,  his  Support,  and 
his  Delight.  Thus  Mankind,  confider'd  in  the  firfi  Jdam, 
in  his  innocent  Eil:ate,  were  Lords  of  alL  But  by  one  Man.Sin 
enter  d  into  the  J^Vorld ;  and  by  that  Sin,  Adam  has  forfeited 
his  Sovereignty  and  Dominion,  with  all  his  large  PoiTelHon 
of  the  Creatures,  both  for  himfelf  and  for  us.  When  the 
Sentence  came  forth  from  the  Mouth  of  God,  Curfed  be  the 
Ground  for  thy  fake,  the  Curfe  fell  on  all  this  lower  World, 
and  did,  as  it  were,  make  a  Seizure  of  the  Creatures  out  of 
the  Hands  of  Adam  the  great  Sinner.  They  are  no  more 
his  in  that  fan6tified  Manner,  for  his  real  and  final  Benefir, 
as  they  were  before  :  They  now  become  Infbruments  of 
Temptation  and  Sin,  Pain,  and  Sorrow,  and  Mifery.  But  the 
Covenant  of  Grace  reftores  all  back  again  to  us  in  and  by  the 
fecond  Adam,  who  is  the  Lord  of  the  new  World,  and  under 
this  Chara6ler, is  Poffejfor  of  all  Things:  And  a  fanctified  UfQ 
of  all  Things  is  given  to  us  again,  in  and  by  Chrijl  Jefus.  O 
glorious  Covenant,  that  can  take  away  the  Curfe  from  Crea- 
tures, and  make  them  become  a  Bleffing  to  the  Saints ! 

But  there  is  a  further  Glory  in  it  flill  ;  for  our  Pofleffion 
of  aU  Things  in  the  fecond  Adam,  is  far  more  fecure  than  ic 
was  in  ihtFirft.  This  rich  and  extenfive  Treafure  is  put  into 
the  Hands  of  Chrijl  our  Mediator,  our  Head,  and  our  Surety 
for  us,  that  we  mayn't  abufe  our  PoflefTion  by  Sin  to  our  own 
Ruin ;  and  that  we  mayn't  forfeit  our  Inheritance  the  fecond 
time,  and  fo  lofe  it  for  ever. 

3^  Ufe.  This  Dodlrine  yields /w^ft  Ccnfolation  to  a  poor  af- 
fiictcd  Saint,  ^jjho  is  taught  to  make  a  right  Improvement  of  it. 
The  Gofpel  fliould  teach  a  Chriftian  in  thefe  Circumflances 
fuch  divine  Language  as  this.  ^^  Am  I  poor  and  defpifed 
('  by  the  Great  and  Rich  of  this  World,  yet  I  trull:  I  am 
^'  made  a  Child  of  God  by  his  renewing  Grace,  and  the  Pro- 

"  mife 


Scrm.  XXXVIII.         The  Christian's  Tur.ASURn.  6oi 

'*  mife  gives  me  a  Right  to  all  Things.  (Jod  my  Father  has 
'*  engaged  that  all  things  jhallwork  together  for  viy  Good.  1  Ic 
*'  has  made  me  a  Joiiu-llcir  with  liis  bell  bulovcd  Son  jejus, 
''  and  has  given  me  a  fair  and  large  InheritancL*.  I  Ihall  be 
<<  Poileiror  of  every  Comfort  amongft  the  Creatures  that  is 
*^  necelTary  to  my  fupremc  Intereft,  and  my  final  Mappinefs, 
**  and  God  himfelf  is  my  eternal  Portion. 

*'  What  if  I  cannot  read  my  Name  and  my  Title  to  Lands 
*^  and  Houfes,  to  green  Fields  and  Palaces,  in  large  Convey- 
''  ances  and  Writings  under  the  Seal  of  Men;  but  1  can  read 
'^  my  Name  as  a  Chriftian  in  the  Covenant  of  Grace,  under 
«^  the  Seal  of  God,  and  the  Blood  of  his  Son,  and  there  f 
"  find  that  all  Things  arc  mine.     While  I  furvey  the  Gardens 
^^  of  a  rich  Sinner,  every  Herb  and  Flower  there  gives  me 
'^  more  Sweetnefs  than  he  can  find  in  them  all  :    For  I  can 
"  converfe  with  God  my  Maker,  and  my  Father,  in  every 
"  Ilerb,  and  every  Flower.   While  I  walk  amongll  the  Trees 
"  of  my  Neighbours  Fields,  they  yield  me  their  refrefhing 
*'  Shade,  and  compofe  my  Thoughts  to  divine  Meditation. 
«^  I  can  life  up  my  Eyes  to  the  ftately  Building  where  my 
"  Neighbour  dwells,  and  raife  my  Thoughts  thence  to  the 
"  Manfions  of  heavenly  Glory :  Then  1  rejoice  to  think  ho  w 
^'  much  my  Inheritance  and  my  Manfion  there  exceeds  the 
*^  moft  magnificent  Stru6lure  on  Earth.     Thus   his  Fields, 
*'  and  his  Gardens,  and  his  ftately  Dwelling  afll'ord  a  divine 
"  Delight  to  me,  which  perhaps  the  earthly  Pofi^eflbr  of  them 
*^  knows  nothing  of  :   And  tho'  I  have  almojl  nothing  that  I 
^^  can  call  my  own  on  Earth,  yet  in  this  Senfe,  /  p^iffefs  all 
*f  Things,     My  God  hath  given  me  fo  much  of  the  good 
'^  thingsof  this  World,  as  he  faw  needful  and  proper  for  my 
*f  real  Intereft  :    And  fijrely  if  I  might  have  had  all  things 
*'  within  my  immediate  Reach,  and  under  my  Sovereignty,^ 
•*'  I  would  not  lay  hold  of  more  of  them  (  if  I  were  truly 
«'  wife  )  than  would  promote  my  Welfare. 

"  Do  I  fit  at  the  Foot-ftool  of  the  Rich  in  the  Houfe  of 
"  God  ,*  or  am  I  but  a  Door-keeper  in  the  Sanftuary,  yet  I 
"  can  there  hear  Paid  declare  the  fublime  Myfteries  of  the 
*«  Gofpeljand  while  he  reveals  the  Wonders  of  God's  eter- 
^'  nal  Love,  my  Heart  within  me  believes,  and  adores,  and 
"  rejoices.  JpoHos  entertains  me  with  moft  afFedlionateDif- 
<^  courfes  of  the  Grace  of  Chriji,  and  his  Glory;  my  Faith 
^'  rifes  high,  my  Love  is  kindled  to  him  whom  my  Eyes  have 
not  feen,  I  believe  in  him,  I  love  him,  and  my  ^oy  grows 
Q_  q  ''  almoft 


if 


oo2  The  Christiam's  Treasure.  Vol.  II. 

"  almofl:  mfpeakahle.  I  remember  the  former  Inn:rLi6]:ions  oi 
'^  Cephas^  who  taught  me  the  firfl:  Principles  of  this  divine 
''  Religion;  and  I  take  Pleafure  in  thofe  facred  Foundations. 
"  Blefled  be  God,  they  are  unfliaken,  and  my  Faith  and  Hope, 
*^  which  were  begun  under  his  Miniftry,  (land  for  ever  firm. 
*'  Paul^  and  Jpollos^  and  Cephas  are  mine. 

'^  It  has  pleafed  my  heavenly  Father  indeed,  to  lay  many 
^^  Sorrows  upon  me  in  this  Wildernefs ;  but  I  have  learnt  to 
^^  think  and  fpeak  like  a  Chriftian,  and  fay,  Though  I  appear 
'•  as  dyingy  yet  behold  Hive;  though  I  am  chajiened,  yet  lam 
"  not  killed:  Every  Stroke  of  his  Rod  is  given  by  the  Hand 
'^  of  his  Love.  His  Rod,  like  the  Rod  of  Aaron,  bloffoms 
^'  with  divine  Bleffings,  and  brings  forth  holy  Fruit. 

^^  Thefe  very  Sorrows  are  fanftified  to  make  me  Partaker 
^^  of  his  Holinefs,  Thefe  Wounds  that  I  feel  let  out  the  Blood 
"  of  Pride,  and  cure  theDiftempers  of  my  Soul.  Thus  the 
*^  very. Sufferings  of  Nature,  and  the  Sorrows  of  Life  are 
*^  mine ;  I  have  learnt  to  reckon  my  Affli6lions  among  my 
*'  Bleffings  ;  they  work  for  my  Profit.  Whether  Peace  or 
"  Painy  all  are  mine, 

"  Befides,  I  folace  myfelf  in  the  midd  of  my  Poverty  and 
<*  Diilrefs  with  this  fvveet  Meditation,  that  the  lefs  I  enjoy 
*^  of  temporal  Comforts,  and  the  Delights  of  this  World,  if 
,*'  I  improve  iiiy  Sufferings  and  Sorrow  well,  there  is  the 
*^  more  Joy  and  Glory  laid  up  for  me  in  the  World  to  come.*' 
My  light  Jffli^ions,  which  are  but  for  a  Moment,  are  working  for 
me  afar  more  exceeding  and  eternal  Weight  of  Glory,  2  Cor.  i  v.  1 7. 

"  Is  my  Life  on  Earth  ftretched  out  to  a  tirefome  Age  ? 
"  Heaven  will  be  much  the  fweeter;  and  after  many  Toils, 
'^  I  fhall  have  the  ftronger  Reliili  of  an  eternal  Reft.  Or 
"  does  Death  make  hade  toward  me  in  younger  Years,  and 
**  bring  my  Body  quickly  down  to  the  Duft  ?  My  Soul  then 
^*  is  but  difmiiTed  the  fooner  to  the  Building  on  high  that  is 
*'  prepared  for  me  ;  for  whether  Life,  or  Death,  all  are  mine, 

**  When  I  caft'  my  Eyes  around,  and  furvey  the  prefent 
"  Prame  of  Things,  the  Sun  in  his  daily  Circuit,  and  the  Moon 
*'  and  Stars  in  their  nightly  Courfes,  my  Faith  afTures  me  they 
"  are  all  employed  in  rolling  the  Months  and  Hours  away, 
^'  that  ftand  between  me  and  immortal  Happinefs  :  And 
'f  when  the  Morning  of  the  Refurreftion  dawns  upon  the 
"  Earth,  the  Gofpel  tells  me,  that  I  have  a  Share  in  all  the 
^'  rifing  Glories  of  that  Day.  Should  the  Heavens  and  the 
J^  Earth  be  flaorily  fet  on  firC;  if  I  have  but  my  Faith  awake 
-*'  ^«  within 


Serm.  XXXVIII.         The  Christian's  '1  KnAsuui:.  (J03 

<'  within  me,  1  ihall  have  no  Fear  nor  Surprize  ;  I  myTelf, 
<^^  and  all  my  bed  Intcrelts  arc  out  of  the  Rcacli  of  thefe 
^'  Flames;  my 'iVeafures  are  of  an  unpcrilhing  kind.  The 
*'  Period  of  all  'Fhini!;s  here  below  lliall  but  ulher  in  my 
«'  brighteft  Hours,  and  begin  the  Years  of  my  eternal  Plea- 
'*  fare ;  for  the  Book  of  God  afPures  mc,  that  Things  prcfent 
<'  and  Things  to  come  are  mine. 

<'  Make  hafte  then,  all  ye  remaining  Revolutions  of  Na- 
«'  ture ;  and  Days,  and  Months,  and  Ages  make  hafte :  Time 
^'  cannot  ily  too  fad  for  me,  who  have  fuch  an  Eternity  in 
«'  view.  My  Lord  hath  told  me,  in  his  Word,  Surely  I  come 
*'  quickly,  and  my  Heart  echoes  to  that  Voice  of  Beloved, 
"  Jinen,  even  Jo  come  Lord  J  ejus.'" 

d^th  Ufe,  This  Do6lrine  requires  the  Believer  to  be  found  in 
the  conjiant  Exercije  of  Faithy  that  fo  he  may  be  able  always  to 
fnrvey  his  Inheritance,  and  take  folid  Delight  in  it.  Other  wife, 
when  he  fuftains  Lofs  in  temporal  Things,  and  Sicknefs  and 
Trouble  attend  him  in  the  Flefh,  he  will  be  ready  to  judge 
by  the  meer  Principles  of  Senfe,  and  to  think  his  Comforts 
all  gone,  and  that  he  has  nothing  left.  'Tis  Faith  alone  can 
teach  a  Believer  to  rejoice  in  this  Treafure  given  him  by 
the  Covenant  of  Grace,  when  the  World  has  taken  almoit 
all  fenfible  Comforts  from  him.  The  natural  Man  with  ati 
Eye  of  Senfe  looks  on  things  jufl  as  the  Eye  of  a  Brute- Ani- 
mal beholds  them,  and  fees  nothing  more  than  according  to 
the  common  Impreffions  they  make  onFleili  and  Blood :  But: 
the  Eye  of  Faith  is  aided  by  the  divine  Glafs  of  the  Cove- 
nant, which,  as  a  Microfcope,  difcovers  many  Beauties,  where 
the  natural  Eye,  unaffifled,  can  fee  nothing  but  Roughnefs 
and  Deformity. 

'Tis  nothing  but  Faith  fixing  its  Eyes  on  fan6tiiied  L ofles 
and  Croffes,  fan<Slified  Pains,  and  Sicknefs,  and  Diftreffes,  that: 
can  enable  us  to  reckon  thefe  among  our  Treafures.  *Tis 
nothing  but  the  Spirit  of  Faith  that  can  inilrudi  us  to  think 
our  felves  nV/;,  becaufe  we  are  Heirs  of  the  Kingdom,  while  \yc 
are  poor  and  deftitute  in  this  lower  World,  James  ii.  5.  'Tis 
the  Spirit  of  Faith  that  taught  the  Apoftle  Paul  to  triumph 
under  all  his  Infirmities,  in  fuch  Language  as  this;  as  dyings 
and  behold  vie  live ;  as  forroi^ful,  and  yet  alway  rejoicing ;  as  p^or, 
and  yet  making  many  rich ;  as  having  nothing,  and  yet  pojjejfng 
all  things,  2  Cor.  vi.  9, 10.  And  if  we  have  the  fame  Spirit  of 
Faith  we  may  believe  and  fpeak  the  fame  Language. 

Sth  Ufe.  This  Do6trine  forbids  all  murmuring  at  the  Hand 

(^  q  2  cf 


^o4  The  Christian's  Treasure.  Vok  IT. 

of  God,  though  his  Difpenfations  may  have  fornething  painful  and 
fevere  in  thenu  He  has  given  us  all  Things  indeed,  by  the 
rromife  of  the  Gofpel,  but  he  has  not  put  this  Treafure  into 
our  o'JDn Hands y\ei\  we  Ihould  abufe  and  forfeit  it;  but  he  has 
put  it  into  the  Hands  of  Chrijl  for  us ;  and  'tis  Chrifl  our  Lord 
who  diftributes  out  fuch  Parcels  and  Portions  of  our  Eftate 
to  us  daily,  as  his  perfeft  Wifdom  fees  mofl;  proper  to  pro- 
more  our  real  Intereft. 

The  Chriftian  under  Sicknefs,  perhaps  will  fay,  ^«  Is  noc 
*'  Life  and  tiealth  writ  down  in  the  Inventory  of  my  Inhe- 
^'  ritance?"  Yes,  but  Sicknefs  and  Death  are  written  down 
there  too,  and  thy  Saviour  knows  that  Sicknefs  is  better  for 
thee  at  this  Seafon  than  Health.  Don't  murmur  at  his  Hand, 
for  God  the  Father  has  intruded  him  to  manage  and  govern 
all  his  own  vafl:  Dominions;  and  canft  not  thou  intrufl:  him 
to  manage  thy  Edate,  to  difpofe  of  thy  Concerns,  and  to 
allot  thy  daily  Portion  to  thee  ? 

The  Saint  furrounded  withDiftrefs  and  Poverty,  or  Naked, 
and  Hungry,  will  fay, ''  Is  not  Food,  and  Raiment,  and  Peace 
*^  fpecified  in  the  Articles  of  the  Covenant,  and  numbered 
among  my  Treafures?"  Yes,  but  Poverty,  and  Hunger,  and 
Cold,  and  Nakednefs  are  there  alfo:  And  thy  heavenly  Fa- 
ther fees  it  beft  to  with-hold  Peace  and  Plenty  from  thee  at 
prefent,  or  to  give  thee  thy  Food  and  Raiment  but  in  afcanty 
Meafure,  to  mortify  thy  Flcfli,  to  humble  thy  Pride,  to  wean 
thee  from  the  Creatures,  to  teach  thee  immediate  Dependance 
on  himfelf,  and  to  fit  thee  for  a  Departure  to  the  heavenly 
World. 

When  thou  art  deprived  therefore  of  one  earthly  Comfort 
after  another,  and  the  remaining  good  Things  of  this  Life 
feem  to  be  leaving  thee,  have  a  care  of  murmuring  againfl: 
thy  God.  Dare  noc  take  up  the  Words  of  Jacob^  and  fay, 
Jofeph  is  noty  and  Simeon  is  not,. and  will  ye  take  Benjamin  alfo? 
Surely  all  thefe  Things  are  againfl  me:  But  Jacob  was  made  to 
know,  by  fweet  Experience,  that  all  thefe  things  wrought  for 
his  real  Advantage,  and  were  made  the  Means  of  preferving 
himfelf  and  his  Family  too  in  a  Day  of  fpreading  Famine 
and  Defolation. 

6th  Ufe.  This  Doftrine  forbids  all  Contention  and  Envy  at 
cur  Fello''Jo  Creatures ^  as  well  as  repining  againfl  God. 

Is  my  Brother  healthy  and  ftrong,  while  I  am  fick  and  fee- 
ble, and  languilhing?  Does  my  Brother  poffefs  more  of  the 
good  Things  of  this  Life  than  I  do?  Tis  becaufe  our  com- 
mon 


Serm.  XXXVIII.         Tbe  Christian's  Treasure.  605 

mon  Father  fees  it  proper  to  keep  me  (liortcr,  and  to  with- 
hold fo  full  an  Allowance  from  mc.  I  have  an  Interell  in 
the  fame  large  Inheritance ;  I  am  a  Child  of  the  fame  Family  ; 
and  therefore  all  things  are  mine  as  well  as  his  ;  Hut  1  have 
committed  it  entirely  to  the  Wifdom  and  Goodncfs  of  our 
heavenly  Father^  to  put  into  my  Hands  what  Part  he  pleafes 
of  my  large  Inheritance.  He  is  wifefl:,  and  will  dillribure 
the  feveral  Portions  that  he  fees  fitcelt  for  his  difTerent  Chil- 
dren, and  for  thisReafon  I  can't  envy  my  Brother.  'Tis  the 
fame  kind  and  faithful  Hand  that  weig.hs  and  meafures  ouc 
my  Gains  and  Scruples,  and  little  Handfuls  of  earthly  Blef- 
fings,  that  gives  my  Brother  his  Loads  and  his  full  Barns. 

Has  the  Miniftry  of  Paul  been  bleft  to  me,  and  not  that 
.of  JpcUosl  Have  the  Labours  of  Jpollos  been  more  bled  t3 
my  Fellow-Chriftian,  or  the  plain  and  familiar  Inflrutlions  of 
Cephas"^  Well,  I'll  never  make  any  Parties  in  the  Church  upor* 
•this  Account  ,•  for  all  the  Miniflers  of  the  Gofpel  are  ap- 
pointed for  our  Edification  ;  and  Til  rejoice  in  them  all,  and 
blefs  God  for  the  Service  they  do  to  the  Family  of  Chri/t. 
If  my  Portion  of  fpiritual  Food  be  diftributed  to  me  by  the 
•Hands  of  Paul/ lis  our  common  Father  thac  conveys  the  fame 
facred  Food  to  another,  by  the  Hands  of  Cephas  or  JpoIIos  ; 
and  the  World  ihall  never  hear  me  fay,  «^  /  am  of  Pauly  ia 
*'  Oppofition  to  Apolhs  or  Peter;'  though  I  muf?:  confefs, 
God  has  bled  hisMiniftrations  mod  eminently  to  my  Soul*" 

jth  Ufe.  Has  God  given  all  Things  to  the  Sainrs  by  t-he 
Covenant  of  his  Grace,  furely  then  they  fhould  return  allThwgs 
hack  again  to  him^  in  a  vmy  of  Gratitude^  Duty^  and  Service.  Has 
he  promifed  to  make  every  thing  which  we  have  to  do  wit-h^ 
concur  to  promoteour  bedlntered,  and  our  final  HappinefsV 
Let  us  then  apply  our  fe'ves  with  Zeal  and  Diligence  to  make 
every  thing  within  our  Reach  fubferve  his  divine  Intercds, 
and  the  Glory  of  his  Kingdom. 

Has  my  gracious  God  with-held  nothing  from  me,  but  to- 
:gecher  with  his  own  Son  given  me  all  things,  why  th^nfliould 
1  with-hold  any  thing  from  him  ?  Why  Ihculd  I  not  devore 
my  Heart,  my  Head,  my  Hands,  my  whole  Self,  and  all  things 
that  are  within  my  Power,  to  the  Honour  of  his  Name  ? 
Does  God  beftov/  Life,  or  Health,  or  Riches,  upon  fucli  a 
v/orthlefs  Creature  as  I  am  ?  Let  HoUneJs  to  the  Lord  be  v/rk- 
xen  upon  them  all.  And  if  my  Fellow-Creatures  are  poor, 
•neeay,  coid,  and  darving,lec  me  chearfully  minider  to  them 
x>f  my  Subdance,  which  the  greatLord  of  Heaven  a.^d  Earth 

Q.  q  3  i^^s 


4o6  Tbi  Cmurwf^s  Treasure.  Vol.  n. 

has  fo  richly  bellowed  on  me.  My  God  honours  me  indeed, 
when  he  makes  me  the  Difpenfer  of  hisBleffings  among  his 
Creatures,  and  efpecially  among  his  Saints.  I  Jofe  nothing 
by  this  Benevolence,  but  am  rather  enriched  by  this  very 
Dillribution.  I  become  rich  in  good  fVorh.SLud  rich  in  divine 
promifes :  He  that  gives  to  the  Poor  lendetb  to  the  Lordy  and  hi 
ViHI  repay  him.  Alms  are  as  Money  laid  out:  to  the  bed  la- 
yered, and  are  a  growing  Treafure. 

But  fliould  I  hope  for  no  new  beneficial  Return  of  all  my 
JKindnefs  to  Men,  the  very  Benefits  received  of  God  my  Fa* 
thcr  conftrain  me  to  this  Bounty.  Has  he  given  all  Things 
Co  a  poor  worthlefs  Creature,  and  fliall  I  give  nothing  co  tb« 
Poor,  or  to  the  Unworthy  ?  Shall  I  not  rather  imitate  the 
profufe  Bounty  of  my  God,  who  commands  his  Son  to  fhine^ 
mi  his  Rain  to  defcend  both  on  the  Evil  and  the  Good,  'Tis  a 
divine  Excellence  to  love  and  to  diflribute  as  God  does. 

The  Name  of  Jefus  my  Saviour  has  yet  a  further  Power 
4o  oblige  me  to  ufeall  my  earthly  Pofleffions  for  his  Honour. 
a^LsChriJt  Jejus  purchafed  this  large  and  fair  Inheritance  for 
me  with  his  Blood,  has  he  given  me  much  on  Earth,  and  the 
Hopes  of  greater  Treafures  in  Heaven,  then  I  will  be  my  own 
»o  longer,  but  give  my  whole  felf  up  to  him,  with  all  my 
Powers,  and  Talents,  and  PoiTeffions!  They  are  thine,  bleffed 
Saviour,  they  are  thine  for  ever.  *Tis  the  folemn  and  de- 
Jiberate  Wifli  of  my  Heart,  that  I  may  never  poffefs  or  enjoy 
any  thing  from  which  Cbrijt  has  no  Revenue  of  Glory.  O 
ihat  his  Grace  may  enable  me  to  employ  Things  prefent  for 
^his  holy  Purpofe!  And  when  I  arrive  at  the  actual  Pofleiri on 
©f  Things  to  come,  they  (hall  be  improved  in  an  unknown,  but 
SI  nobler  Manner,  for  the  everlafting  Glory  of  my  God,  my 
J'^ather,  and  my  Saviour. 

The  Recollection  of  the  Doctrinal  Part. 

In  this  Difcourfe,  O  ray  Soul,  thou  hafl:  not  only  been  called 
so  furvey  the  Riches  of  thy  Inheritance,  but  thou  haft  learnt 
alfojin  what  manner  this  Inheritance  is  made  over  to  thee,  if 
thou  art  a  fincere  Chriftian,  and  aBeliever  on  the  Son  of  God. 

Look  backward,  my  Soul,  /<?  eternal  AgeSy  before  the  World 
iegaHy  when  God  marked  out  the  Bounds  of  this  Creation, 
and  the  Limits  of  thefe  Heavens,  and  this  Earth,  be  defigned 
them  with  all  their  Treafures,  for  the  Service  of  his  ho]y 
Qfifs^  for  ihQ  S^aeSt  oj[  his  Child^en^  Angels  god  Meni  and 

thy 


Scffn.  XXKVIir.         The  Ctiristun's  Treasure.  SfTf 

thy  Name  and  thy  Share  \v7is  written  down  amongd  them. 
The  great  God,  in  thofe  early  Days  of  his  Ecernitv,  has  pro- 
vided a  rich  SufHciency  for  thy  prcfentand  future  Bleflednenf. 
O  may  my  Faith  take  this  delightful  and  diftanc  Retrofpcfl, 
and  rejoice  in  God's  eternal  Love  ! 

God  has  given  all  Things  info  the  Hands  of  his  own  Son  Jefus^ 
V)hom  he  hath  ordained  Lord  of  all^  that  he  might  govern  and 
difpofe  of  all  Things  for  the  Good  of  his  People.  Chrijl  is 
rifenfrom  the  Dead,  and  hath  taken  Pofleiri on  of  all  theBlef- 
fings  of  Grace  and  Glory,  in  the  Name  of  his  Saints,  that 
he  may  make  them  Pofleirors  in  their  Seafon,  and  according 
to  their  Meafure  :  That  he  may  make  thee,  O  my  Soul,  a 
rich  Poirefibr  of  fo  fair  an  Inheritance ;  and  that  he  may  keep 
every  Part  of  it  fecure  for  thee,  till  in  SuccefTion  of  Times 
and  Seafons,both  in  Earth  and  in  Heaven,  thou  art  fie  to  re- 
ceive and  enjoy  it.  If  thou  arc  made  a  Jom-Hm  ^joitb  Cbrifi^ 
thou  art  Heir  of  all  Things, 

But  remember,  'tis  a  living  Faith  in  Chrijl  that  muftititkh 
thee  to  this  rich  Inheritance.  'Tis  of  infinite  Importance  therj^ 
to  fearch  often  and  Inquire,  Am  I  a  Chriftian  indeed  '■?  t 
fincere  Convert,  a  Believer  in  ^efus  ?  And  does  my  Fsirlt 
evidence  itfelf  in  all  the  Fruits  of  Repentance,  Love,  zLi. 
HoKnefs  ?  O  may  I  feel  my  Soul  to  live  daily  this  divioft 
Life  hy  the  Faith  of  the  Son  of  God^  that  I  may  mainta^in  aii 
humble  Claitii  to  thefe  Xreafuies  of  Mercy  laid  up  in  th^ 
Gofpel  ,•  Treafures  committed  kg  the  Hands  of  Chrifi  to  be 
kept  fafe  for  me. 

And  may  the  b!c(]ed  Spirit  inftrvM  me  daily  to  impmjs  ail 
Things  to  my  Jpiritual  and  eternal  Benefit^  that  I  may  mc  b& 
like  a  Fool^  ivho  has  a  Prize  put  into  his  Right- Hand,  and  knovjr 
not  how  to  make  itfe  of  it!  May  I  be  taught  to  draw  fome  fa- 
cred  Advantage,  fome  holy  Delight  and  Refreflimeai:  from 
the  continual  new  Scenes  and  Occurrences  of  Life?  MayX 
derive  Knowledge,  and  Love,  and  heavenly  Sweetnefs  fron*, 
the  furprizfng\Vorks  of  God,  as  <he  God  of  Nature,  and  front 
the  more  furprizing  Wonders  of  his  Grace  !  May  Tlearr^: 
feme  thing  divine  and  holy  from  all  the  T-ranfaSlions  of  h" :; 
Providence,  and  the  various  Turns  and  Changes  of  this  pre*- 
fent  State,  tilFl  am  prepared  and  made  meet  for  a  more  fi •: 
and  ample  PoUeffion  of  tlie  ^verlafting  Inheritance  ^of  th^ 
Saims  ill  'Liglst  7   Amm. 

(iq  4  S  S  R  MO  t^ 


Co8  fTbe  right  Improvement  .  .  ^VoL  IL 


SERMON     XXXIX. 

The  right  Improvement  of  Life. 
■  ■  ■  «     -       ■  ■■■■ 

I   Cor.  iii.  22. 
Whether  Life  or  Beath^ All  are  yours, 

IT  is  a  large  and  fair  Inheritance  that  belongs  to  the  Children 
of  God.  They  have  no  need  to  divide  themfelves  into  litth 
Parties,  and  to  quarrel  about  their  particular  Intereft  in  one 
Minifler  or  another,  in  one  Blefling  or  another  ;  for  whether 
Paul,  or  Apollos,  or  Cephas,  whether  Life  or  Death,  all  Things 
ere  theirs. 

My  former  Difcourfes  have  explained  in  what  fenfe  Chriftians 
foffefs  allThings^  and  that  is,  that  all  Things  prefent  or  to  come^ 
that  can  any  iii  ay  affe5i  or  concern  ihem^fhall  certainly  turn  to  their 
Benefit  and  fubferve  their  great  and  final  Inter  eji.  I  proceed  now^ 
more  particularly,  to  enlarge  on  the  Words,  which  I  had  chiefly 
3n  my  Defign,  Whether  Life  or  Death,  all  are  yours. 

The  firji  DoEirine  arifmg  from  the  Words  is  this,  Life  it 
felf,  and  the  Continuance  of  it  to  the  Saints,  is  for  their  Advantage, 

Now  to  improve  this  Propofition  to  pra6lical  Purpofcs,  I 
fhall  do  thefe  Things. 

\.  I  fhall  make  it  appear  under  a  variety  of  Inftanccs,  that 
Life  is  dejigned  for  the  Benefit  of  Chriftians. 

II.  I  would  ampHfy  and  confirm  the  Do6lrine  yet  further,  by 
'difcovering  'u:hat  a  Variety  of  Graces  may  he  exercifed  on  Earthy 
which  can  have  no  Place  in  Heaven  ;  and  make  it  appear,  that, 
in  fome  Refpe6ls,  a  Saint  below  hath  the  Advantage  above  the 
Saints  that  are  on  high. 

III.  I  fhall  anfwer  a  confiderahle  Ohje5fion  or  two  thatfeems  ts 
rife  againft  the  Do5lrine,  while  I  am  treating  of  it :  and  at  laft, 
fome  Inferences  will  be  drawn  from  the  whole  Difcourfe. 

Firft  let  me  fhew.  Wherein  Life  appears  to  ii  a  Bmfit  to  true 
Believers, 
life  is  yours,  O  Chriftians,  for 


Serm.  XXXIX  of  Life.  6(5^* 

I.  Th\s  is  the  time  that  zv.is  given  you  for  your  Reconciliation- 
to  God, and  fecuring  your  e-jerlajiing  Interejt.  All  the  I'21c6t  oF 
God  are  born  into  this  World  finfiil  and  mifcrabl:',  by  their 
Relation  to  the  firfi:  Adam  ;  therefore  Sr.  Paul  fccms  ro  in- 
clude himfelf,  as  v\'cll  as  the  Heathen  Infidels,  when  he  Ipeaks 
of  the  Iniquity  of  their  Nature,  and  the  Guilt  of  their  Scate. 
Eph.  ii.  2.  fVe  all  bad  our  Converfation  in  times  pijl  in  the  Lufls 
ef  our  Fleflj,  fulfilling  tbs  Dcjires  of  the  Flejh  and  the  Mind,  and 
"were  by  Nature  the  Children  of  JVrath  even  as  others.  Now  this 
Life  is  the  Time  given  to  feek  Deliverance  from  the  Wrath 
to  come,  10  fly  to  the  Hope  that  is  fet  before  us ;  Nozu  is  the  ac- 
tepted  Time,  now  is  the  Day  of  Salvationy  i  Cor.  vi.  2.  Now 
while  we  are  in  our  State  of  Trial,  before  the  Gates  of  the 
Grave  have  clofed  upon  us,  and  before  the  Gates  of  Hell 
have  been  opened  to  receive  us. 

We  are  all,  by  Nature,  Strangers  to  God,  Enemies  in  our 
Minds  by  wicked  IVorks^  and  under  Sentence  of  Condemna- 
tion :  Remember,  O  Sinners,  this  is  the  Time  to  gee  Acquain- 
tance with  God,  to  return  to  his  Service,  and  obtain  his  fpe- 
cial  Favour.  We  are  defiled  and  guilty  Creatures ;  This  is 
the  Hour  of  Cleanfing,  while  the  Fountain  cf  the  Blood  of 
Chrifi  Hands  open,  ro  waP)  us  from  Sin  and  Uncleannefs.  We 
are,  by  Nature,  utterly  unfit  for  Heaven,  and  all  the  Works 
and  the  Joys  of  it,  becaufe  of  the  vicious  Inclinations  that 
govern  us.  This  is  the  Day  of  Repentance  as  well  as 
Pardon:  This  is  the  Day  given  us  to  infure  thofe  blefTed 
Manfions  on  high,  and  to  obtain  preparing  Graces.  This 
temporal  Life  is  the  only  Seafon,  v/herein  the  Sentence  of 
our  Condemnation  can  be  reverfedjand  wherein  we  may  ob- 
tain eternal  Forgivenefs,  and  a  Right  to  Life  everlafling. 
The  Blood  and  Righteoufn^fs  of  the  Son  of  God,  are  not 
propofed  nor  offered  to  guilty  Creatures  in  the  other  World, 
Now  is  the  Time  to  acquire  aMeetnefs  for  the  Inheritance  in 
Light  through  the  fan6lifying  Influences  of  the  bleiTed  Spirit. 

After  Death  there  is  nothing  of  this  kind  to  be  done.  There 
h  no  Worky  nor  Device,  no  Knowledge,  nor  Wifdom,  no  Faith  or 
Repentance  to  be  exercifed,  no  fuch  Duty  to  be  performed 
among  the  Dead,  no  Opportunity  to  reftify  the  Miftakes  of 
Life  :  There  is  no  Grace  to  be  obtained  for  Sinners  in  the 
Grave,  v^hither  we  are  all  travelling,  Ecclef.  ix.  lo.  What  is 
left  undone  at  that  awful  Moment,  muft  be  for  ever  undone. 
At  the  Voice  of  the  Summons  we  muft  go,  whether  pardoned 
or  unpardon'd^  whether  holy  or  unholy,  whether  hoping  or 

defpairing. 


6i^  The  right  iMPROVfiMRNT  Vol.  II. 

defpairiH-g.     And  a  dreadful  Spectacle  it  is  as  your  Eyes  ever 
beiield,  ro  fee  a  Sinner  expiring  in  full  and  raging  Defpair. 

But  O  what  infinite  Advantage  has  it  been  to  Chriftians, 
that  they  have  enjoy'd  this  golden  Hour  of  Grace,  and  been 
taught  to  improve  it  well?  What  had  been  come  of  you,  O 
Believers,  if  ye  had  been  arrefted  fome  Years  ago  by  the 
MefTenger  of  Death,  and  harried  away  into  Eternity  ?  Where 
had  your  Portion  been,  if  ye  had  been  fenc  down  to  theGrava 
in  the  midft  of  your  Sins,  before  you  were  awakened  or  con- 
vinced of  your  Folly  and  Danger,  before  you  had  felt  inward 
Repentance,  or  had  been  acquainted  with  ^efus  that  bought 
and  bedows  Forgivenefs  ;  before  ye  had  known  the  Virtue 
of  his  reconciling  Blood,  or  feen  the  Face  of  a  God  recon- 
ciled? While  your  Hearts  and  Life  were  all  unclean  and  un- 
holy, your  Death  muft  have  been  dreadful,  and  your  Soul  for 
ever  unhappy.  What  infinite  Honours  are  due  to  the  Pa- 
tience and  Long-fuffering  of  your  God,  and  to  the  Mercy 
and  Mediation  of  3^efus  your  Saviour  ?  Glory  be  to  diviiie 
Patience,  and  divine  Grace,  for  Life  prolonged  and  a  Sin* 
ner  faved   ! 

II.  Life  is  yours ;  *Tis  your  Opportunity  of  doing  much  Seri>ice 
for  Cbrifiy  and  vianifejUng  your  Gratitude  for  his  redeetning  Love^ 
2  Cor.  V.  15.  Tkey  'who  live  fhould  not  henceforth  U'^e  to  ^hetH- 
ftlves^  hut  to  him  that  died  for  them^  and  rofe  again. 

Here  on  Earth,  you  may  fpeak  of  the  Wonders  of  his 
Grace  that  has  flived  you,  and  publiili  his  Love  thac  is  wrN 
fpeakable :  You  may  tell  Sinners  of  the  infinite  Dimenfiofis 
of  this  Love,  to  invite  them  to  partake  of  the  fame  Salva- 
tion. Here  your  Lips  and  your  Tongues  may  be  ddightfuily 
employ 'd,  in  declaring  what  you  have  tailed  of  the-Bleflings 
of  the  Gofpel,  and  the  Grace  of  Chrijl ;  and  call  others  tb 
thfle  and  fee  that  the  Lord  is  goody  and  how  BleJJed  the  Man  k 
that  trujleth  in  hiniy  Pfal.  xxxiv.  8.  Here  you  may  make  k 
known,  for  the  Support  of  poor  convinced  Wretches  that 
are  ready  to  defpair,  what  Heights  and  what  'Lengths-^  t^hac 
Breadths  and  vvh?Lt  Depths  there  are  in  the  Love  of  Ghrijl;  for 
It  reach'd  your  Soul  even  at  the  Borders  of  Hell,  it  fpread 
wide  to  coVer  all  your  great  and  heinous  Iniquities^  it  rifes 
high,  for  it  h?:s  lifted  your  Hopes  to  Heaven,  and  it  flretchcs 
fe  fweet  and  fovereign  Influence  beyond  the  'Length  of 
TimCj  -and  provides  for  your  Life  ktid  Happinefs  chat-fllftti 
fri^OjTQ  cut  Ef9Fnity.  Here  you  may  proclaim  thfe  Prfeiifo* 
of  your  Redeemer  to  anignoranc  World,  you  !tia,y>promo^ 

his 


S^rm.  XXXIX.  ♦/  Lim.  #u 

his  Incercft  a  luiidrcd  Ways  on  Earth,  and  thus  glorify  your 

Saviour  which  is  in  Heaven. 

This  is  noc  to  be  done  in  the  Time  Manner,  nor  for  the 
fame  blelTed  Purpofes  amongft  the  Saints  above.  When  the 
Body  Hcs  renielcfs  and  mouldrinf^  in  the  Grave,  the  Tongoe 
cannot  praite  the  Lord  ;  The  Living,  the  Livings  they  praife  thet 
4IS  'We  do  this  Day  ;  as  Ilezskiab  did  when  he  was  lec  )ver'd 
from  Sickncls,  and  iiad  aSenfeof  pardon'd  Sin.  Ifa.-wwm, 
17,  18.  /«  /^"^'^  to  my  Soul,  thou  hajl  delivered  it  from  uhe  Pit  of 
Corruption,  for  thou  hajl  cajl  all  my  Sins  behind  tby  Back.  ■  Tkt 
Grave  cannot  praife  thee,  the  Dead  cannot  celebrate  thee ;  they  that 
ft^o  doiw:  to  the  Pit  cannot  hope  for  thy  Truth.  This  is  the  pro- 
per Work  of  the  Hving  Saint,  to  make  known  to  Sinners 
the  Grace  of  Salvation. 

Life  is  the  only  Time  of  fuch  Work  and  Service.  "  Op- 
**  portunity  (faith  a  Writer  on  thisSubjedl)  is  like  a  golden 
^'  Inftrumenc  to  dig  for  heavenly  Treafure :  Do  not  v/ear  k 
♦<  out,  as  many  have  done,  in  digging  for  Pebh-cs,  and  at 
♦'  your  latter  End  become  a  Fool.  Plead  not  your  mean 
♦<*  Capacity  :  Kings  of  the  Earthy  and  all  People^  old  Men  and 
*'^  Children,  may  praife  the  Lord,  Pfal.  cx'viii.  11,  12.  Serve 
"  your  Age  according  to  your  Talent,  Matt,  xxv.  15.  He 
^^  that  had  but  one  Talent,  but  a  fingle  Capaciiy,  was  called 
"  to  Account  for  it,  and  cafi  into  outer  Darknefs.  Think  how 
^f  many  Opportunities  you  have  ouc-lived,  which  will  never 
"  have  their  Refurrc6lion  :  Redeem  Icfl  Time,  by  improv- 
*'  ing  what  remains.  Projedl  Improvements  of  Life,  fince 
♦^  your  Light  is  near  exunguiflied.  Make  up  in  AfFe6lion 
^  what  may  be  wanting  in  Adion.  If  you  cannot  do  much, 
*^  yet  love  much.  If  our  Servants  fliould  work  no  better  for  l>s 
*^  than  many  have  done  for  God,  we  ihould  turn  them  one  of 
**  Doors.  Stir  upothers  to  workfor  God,  that  you  may  do  by 
♦'  their  Hand  what  you  cannot  do  by  your  own."  Thus  this 
pious  Author. 

Let  us  confider  what  glorious  Services  have  been  done  for 
God  by  the  long  Continuance  of  Saints  in  theWorkl.  Survey 
ibe  Labours  and  the  Sufferings,  the  Miniftry,  the  Zeal  and 
the  Suecefs  of  the  blefled  Apoftles,  who  planted  the  firfl 
Chrillian  Churches.  What  Monuments  of  Honour  did  they 
raife  among  y^'juj  and  Strangers,amongGr^^^'j  and  Barbarians^ 
the  Savage  and  the  polite  Heathens,  to  their  crucified  and 
exalted  Saviour !  What  Multitudes  of  Subje61s  were  brought 
tobo^w  the  Knee  to  Jefus  by  their  Preaching!  What  a  large 

Harveft 


6i^  The  right  Improvement  Vol.  II. 

Harveft  of  Souls  was  gathered  nnto  Chrifl^  when  the  Apoft?e 
fcatter'd  the  Seedof  the  Gofpel  all  round  the  Countries,  from 
Jerufalem,  through  the  Provinces  of  the  Leffer  JJia,  and 
thro'  the  SouthernPans  of  Europe,  (^sfomQ  have  Suppofed)as 
far  as  Spain  !  And  the  Redeemer  was  glorified  by  his  Labours 
where  the  Name  of  the  true  God  the  Creator  was  hardly 
known  before.  What  an  extenfiveBlefling  to  the  World  was 
the  Life  of  Paul  ?  'lis  to  this,that  the  following  Ages  of  Chri- 
>^ianiry,  as  well  as  the  primitive  Saints,  owe  the  unfpeakable 
Benefit  of  his  Writings,*  and 'tis  to  this,  that  Great-Britain 
owes  the  BleiTing  of  his  divine  Epiftles.  How  honourable 
was  it  for  St.  Paul  himfelf,  and  how  happy  for  us,  that  he 
was  made  an  Inftrument  of  fuch  Service  to  Chrijty  fuch  a 
glorious  Service,  as  fpread  itfelf  round  the  Nations,  and 
jeach'd  to  dillanc  Ages  of  Mankind.  His  long  Life  was  an 
illuftrious  Bleilingboth  to  himfelf  and  to  the  Chriflian  World. 

III.  Life  is  yoiirs^  O  Chriflians,  for  it  allows  many  a  proper 
■Seafon  for  giving  Examples  of  HoUnefs  to  Mankind,  And 'tis 
an  Honour  to  a  Saint,  to  be  made  an  Example  of  Religion 
amo-ngfl:  a  Nation  of  Sinners,  or  a  Pattern  of  Holinefs, 
.among  the  Cliurches  of  Believers.  Herein  you  become 
Followers  and  Imitators  of  the  blefled  Lord  your  Mader  : 
He  is  the  firfl:  Patcern,  he  is  the  mofl:  glorious  Example  ;  for 
in  all  Things  ho  miifl  have  the  Pre-eminence. 

Jf  you  become  a  publick  and  ihining  Example  of  Virtue, 
and  Piety,  and  Goodnefs,  you  may  attain  thefe  four  very 
valucible  Ends  at  once. 

I.  By  this  Means  joM  pay  great  and  juji  Honours  to  the 
blffjed  Gofpel  whereby  you  are  faved^  and  confound  and  Jilcnce 
the  impious  Accufations  and  Slanders  of  the  Wicked:  And  efpe- 
ciaily  if  your  Station  and  Rank  in  the  World  make  you  the 
t)bje6t  of  more  publick  Notice,  either  in  a  City,  in  a  Village, 
in  a  Neigh botirhood,  or  in  any  Society  of  Meii,  then,  like  a 
Candle  or  a  Torch  fee  on  a  Hill,  you  difFufe  Light  and  Hon- 
our far  around  you,  and  God  and  the  Gofpel  are  glorified 
on  your  Account. 

And  notonly  in  the  higher  Stations  of  Life,  but  even  Ser- 
vants of  the  laweft  Charadter,  if  they  are  but  Saints,  may 
adorn  the  Doctrine,  of  God  their  Saviour  in  all  Things,  Titus  ii.  lo. 
'Tis  greatly  for  the  Credit  of  our  holy  Religion,  when  the 
Men  of  this  World  feeing  our  good  Works,  are  forced  to 
confefs  that  there  is  fomething  divine  in  Chriftianity,  that 
Cod  is  umongfi  us  of  a  Truth  ;    aud  by  thefe  Means  they  are 

conftrained 


Serm.  XXXIX.  of  Lifh.  (^13 

conflrained  to  glorify  our  Father,  and  our  Redeemer,  and  our 
holy  Religion,     'ihis  is  the  Command  of  C7;/{/7,  Matt.  v.  16. 

2.  Hereby  Sinners  arc  noc  only  convinced  that  there  is  a 
Power  and  Glory  in  the  Doctrine  of  Chrijt,  but  many  a  Soul 
hjs  been  cowjcrtcd  to  the  Faith  of  Jefiis,  by  beholding  the  pious 
Converfation,  the  heavenly  Graces,  the  holy  Love,  the  divine 
Zeal,  the  Conllancv,  the  Patience,  and  the  Sufferings  of  Chrif- 
lians.  The  good  Women  in  Sc.  Peter's  Days  were  exhorted 
to  invite  and  draw  their  unbelieving  Husbands  to  the  Faith 
and  Love  of  the  Gofpel,  by  beholding  their  chaftc  Cowcerfation, 
coupled  with  religious  Fear,  ^nd  the  Ornament  of  a  meek  andquieC, 
Spirit,  I  Pet.  iii.  1,2,  (j'c.  Look  forward,  O  Chridians,  to 
the  hll  great  Day,  and  think  with  what  a  pleafing  Joy  you 
fiiall  hear  thole  who  have  been  converted  by  your  Example, 
and  reform'd  from  a  licentious  Courfe  of  Life,  declare  this 
to  your  publick  Honour  before  INIen  and  Angeis :  Your  holy 
Example,  though  bury'd  long  in  filence,  fli:ill  have  a  glorious 
Refurre6lion  in  that  Day,  and  the  Judge  himfelf  fliail  pro- 
claim it  to  your  Praife,  that  he  ufed  your  Piety  here  on  Earth, 
as  an  Inftrument  of  his  Grace  to  enlarge  his  Kingdom. 

3.  Hereby  Chriftians  of  a  lower  Form,  and  thofe  that  are 
Babes  in  Chrijly  are  awaken* d  to  an  holy  Imitation  of  your  fuperior 
Virtues  and  Graces.  'Twas  the  Continuance  of  Sc.  Paul  in  this 
Life,  thro'  the  various  Stages  of  ir,  that  recommended  him 
as  a  Pattern  to  the  Believers  of  his  Day,  in  all  the  various  Cir- 
cumdancesof  their  Lives;  and  the  longer  he  liv'd,  the  more 
glorious  Example  he  left  behind  him,  for  the  Benefit  of  the 
Saints,  that  they  might  hQ  Followers  of  him  as  he  was  of  Chrifly 
I  Cor.  xi.  I. 

And  I  may  add  in  the  fourth  Place,  Where  a  Chridian  of 
{lihiing  Virtues  and  of  diffufive  Goodnefs  is  blefh  with  a  long 
Life,  the  Memory  of  his  Example,  and  the  fweet  favour  of  his 
Graces,  remain  the  longer  on  Earthy  after  his  own  Departure  to 
Heaven,  'Tis  like  a  rich  Perfume  that  has  lain  fome  con- 
fiderable  Time  among  Garments,  it  communicates  a  pleafauE 
Fragrancy  to  the  Apparel  long  after  the  Perfume  itfelf  is  re- 
moved. Thus  many  a  Saint,  by  the  fweet  Odour  of  his 
Name,  has  done  Honour  to  the  Gofpel  in  the  Place  where 
he  liv'd,  while  his  Bones  are  mouldring  in  the  Dull  :  The 
Hiftory  of  his  various  Virtues,  has  dwelt  long  on  the  J  ips  of 
the  furviving  Neighbours  ;  and,  perhaps,  hath  awakened 
others  to  an  Lmitauon  of  fuch  a  Patcern  many  Years  after 
his  Deceafe. 

Whether 


6i4  The  right  Improvement  Vol.  II. 

Whether  Example  be  of  any  ufc  in  Heaven,  or  whether 
the  Saints  of  lower  Rank  there  may  be  excircd  to  holy  Imi- 
tation, by  the  ftiperior  Graces  or  Glories  of  more  eminent 
Saints,  is  not  fo  well  known  to  us;  but  this  we  may  well  be 
r.ilured  of,  that  the  Example  of  Chriftians  can  have  no  Ufe 
in  that  happy  World,  to  guard  the  Doctrine  of  Chrijl  from 
profane  Reproaclies,  or  to  convince  or  convert  Sinners  and 
Infidels.  'Tis  the  Living,  and  the  Living  alone  that  can  do 
this  Service  for  Cbrijl^  and  glorify  his  Gofpel  in  fuch  In- 
ilances  as  thefe. 

But  I  proceed  to  another  Advantage  of  our  Continuance 
in  this  World. 

IV.  Life  is  yours  ;  for  it  giijes  Opportunity  for  abounding  in 
good  Works  to  the  great  Benefit  of  Mankind.  The  longer  a 
Saint  lives,  if  he  maintain  his  Chara61er  with  Honour,  he 
becomes  fo  much  a  greater  Bleffing  to  the  World.  But  what 
a  deal  of  Good  ceafes  v/ith  the  Life  of  a  good  Man ! 

ChrifLians,  ye  are  required  to  maintain  good  Works  for  the 
Honour  of  your  Father,  and  for  the  Glory  of  your  Saviour, 
who  hath  purchafed  you  to  be  ^  peculiar  People  ^zealous  of  good 
JVorks:  But  there  is  another  Reafon  for  them  too,  and  that 
is,  thefe  Things  are  good  and  profitable  to  Men,  Titus  ii.  14.  com- 
pared with  the  third  Chapter,  ver.  8.  Every  Day  of  Life  opens 
feme  new  Scenes,  wherein  you  may  be  ferviceable  to  your 
Neighbours,  your  Relatives,  your  Fellow-Creatures,  and  fo 
i^nake  the  World  the  better  for  you. 

The  Days  and  Years  of  Life  fliould  be  numbered  by  the 
Multitude  of  good  Works,  as  much  as  by  the  Revolutions  of 
the  Sun  and  Moon  :  For  loft  and  wafted  Time  iliould  not 
come  into  the  Account  of  Life.  But  if  this  were  our  way 
of  Counting,  what  fliould  we  fay  of  Thoufands,  who  have 
lived  to  no  other  Purpofe  but  to  eat  and  drink,  and  to  make 
tip  the  Number  of  Mankind  ?  O  'tis  a  mean  and  pitiful  Thing 
onlv  to  be  old  in  Time,  and  not  in  Duties  toGcd,or  B^'nefits 
to  Men.  And(as  an  Author  fpeaks  on  this  Subje6l)  *'  All  t!  e 
*'  good  Works  of  many  who  are  ftricken  in  Year.-i  will  lie  in 
*^  a  very  little  Compafs:  To  bean  ancient  Man  or  Wc  mm  of 
'^  two  or  three  Years  old,  founds  likeaContradi6lion  ;  "  and 
"'tis,  indeed,  a  Matter  of  great  Shame,  and  ought  to  awaken 
deep  Repentance. 

How  many  are  there  that  live  to  no  Purpofe  at  all,  and 
the  World  will  not  mifs  them  when  they  are  gone?  How 
r.^anv  tiiat  live  to  wicked  Purpofe,  and  ti^e  \Vorld  is  glad  to 

be 


Sciiv..  XXXIX.  of  J.irc.  (^15 

be  rid  ofthcni?  Ionic  arc  mcer  Cumbcrcrs  of  the  CrMtwI.and 
iomc  :xrc  perfect  Nufincc^,  :im\  publick  Mifhicfs.  Such  Ihould 
never  pretend  to  the  Name  of  Chriftians.  Let  iis  remember 
it  was  the  Chara6ler  of  our  blcfTcd  Lord,  thut  he  went  about' 
doing  GgoP,  and  he  \v:is  willing  to  zvork  thife  JVovks  ichikit  "uias 
::is  bay  of  Life, /yr  the  Night  zvas  corning  on  him  wherein  he 
Ihould  have  no  fuch  fort  of  Work  to  do,  john  ix.  4.  O  may 
oi.r  Saviour  be  our  Pattern,  and  let  us  be  I'^ollowcrs  of  the 
holy  J'efisl  Alas!  what  a  noble  Pattern  !  what  How  and 
diflant  Followers ! 

It  was  this  Defire  of  Service  to  the  World,  that  put  the 
great  Apoflle  into  a  Strait  bet-iwxt  t-ivo,  as  in  Phil,  i.  23.  He 
knew  not  what  to  ask  for;  "  Shall  I  pray  for  Death  and 
*'  Glory,  my  Heart  hath  a  Wi(h  that  Way  ?  It  is  far  better 
"  for  me  to  depart,  and  to  be  'vcith  Cbrift:  Or,  fliall  I  defire  to 
*'  continue  in  Life  "?  7);/^  is  for  the  Service  of  your  Faith,  and 
"  Furtherance  of  your  Joy;  therefore  I  am  concent,  faith  he, 
"  to  have  my  Crown  and  Glory  deferred,  that  my  longer 
"  Life  may  be  your  Advantage.  O  what  an  illuflrious  Spi- 
"  rit  of  Zeal  and  Love  reign'd  in  the  Heart  of  this  Apoflle.! 

Ye  are  the  Light  of  the  PForld,  fiith  Chiifi  to  liis  Difciples, 
Mat.  V.  13,  14.  What  a  dark  Dungeon  would  tliis  Worldie, 
if  it  had  never  a  Saint  in  it?  Te  are  the  Salt  cf  the  Earth; 
What  Corrupuon  of  JManners  would  over(]v;ead  the  Face 
of  the  Earth  !  What  vile  Communications  and  odious  Prac- 
tices would  defile  the  World  in  a  few  Years,  if  every 
Chriflian  were  dead!  What  fliameful  and  abominable  Works 
nad  over-run  the  Heathen  Nations,  before  Chrifizind  his  Gof- 
pel  appeared,  and  the  Idolaters  were  made  Chriftians  ! 

A  Saint  in  a  Family,  is  like  the  y^rk  of  God  in  the  Houfeof 
Obed-edom.  2  Sam.  vi.  12.  For  the  Lord  blejjed  the  Hoiife  of 
Obed-edom,  and  all  that  pertained  to  him,  hecaufe  of  the  Ark  of 
God.  A  pious  Soul  is  a  Jofeph  in  the  Family  of  Potiphar^ 
Gen.xxxix.  5.  fFhen  the  Lord  bleffed  the  Egyptian's  Houfefor 
Jofeph's  Sake,  and  the  Bleffing  of  the  Lord  ^ixras  upon  all  that  he- 
had  in  the  Houfe  and  in  the  Field. 

A  Number  of  Saints  in  a  City,  or  a  Nation,  are  many- 
Times  like  Koahy  Daniel^  and  Job,  in  the  midfl:  of  them, 
they  guard  the  Publick  by  their  Prayers  from  mighty  Ruin 
and  wide  Defolation.  Sodomit  felf  had  been  faved,  if  there 
hadbeen  ten  righteousSouh  in  it.  And  I  am  perfuadecl,  Great- 
Britain  had  been  a  Kingdom  of  Idolaters  and  Slavery,  or  a 
Heap  of  Confufion  andSio^ghcer,  and  a  Field  of  Blood  long 

ago. 


6i6  The  right  Improvement  Vol.  II. 

ago,  becaufe  of  the  provoking  WickedncTs  in  the  midft  of 
ic,  had  ic  not  been  for  the  few  Righteous  that  have  always 
Hood  in  the  (jap  :  There  have  been  always  fome  powerful 
Pleaders  at  the  Mercy-Sear,  when  the  Wrath  of  God  and 
the  deflroying  Angels  have  been  breaking  in  like  a  Flood 
upon  us,  fome  Mofes  2.nd  Samuel  towith-hold  theDefolation, 
when  Popery  and  Tyranny  have  been  juft  at  our  Gates^and 
ready  to  overwhelm  us. 

O  how  many  unknown  BlefTings  do  thefe  finful  Nations 
enjoy,  becaufe  of  the  Lives  and  the  Prayers  of  the  Saints 
that  are  in  it:  lloly  Souls,  who  though  they  are  divided  into 
different  Parties,  and  pradtife  their  different  Forms,  yet  wor- 
{hip  the  fame  God,  through  the  fame  Mediator,  and  by  the 
fame  Spirit,  who  are  ever  welcome  to  the  Throne  of  Grace, 
who  are  2l\\  Saints  in  theEileemof  God,  and  in  the  Language 
of  Scripture.  Strange,  that  the  Name  of  a  Saint  fliould  be 
iis*d  as  a  Term  of  Reproach  amongfl:  us,  and  caft  upon  one 
Party  in  a  way  of  Scorn,  when  thefe  are  the  Perfons  of  every 
Party  who  are  the  mcft  Excellent  in  the  Earthy  thefe  are  the 
Guards  and  Walls  of  Defence  to  the  Nation^  the  Chariots  of 
our  Ifrael,  and  the  Horfemen  thereof. 

V.  Life  is  yours ;  for  it  affords  Means  for  brightening  your 
Evidence  for  Heaven^  and  improving  your  oim  Preparation  for 
Glory.  Surely  you  are  not  willing  to  depart  from  this  World, 
till  you  have  good  Plope  of  an  Intereft  in  a  better  State,  and 
a  comfortable  Expe6lation  that  it  fnall  be  well  with  you  for 
ever.  Does  God  prolong  your  Days  on  Earth  ?  See  then, 
that  the  Principles  of  Piety  and  Goodnefs  be  well  rooted  in 
your  Hearts,  and  that  your  Graces  grow  up  under  the  In- 
fluences of  Heaven  :  See  that  they  bud  and  bloiTom  with  fair 
Flowers  to  the  Honour  of  your  Profeflion,  and  to  the  Joy  of 
your  own  Confciences.  Let  the  facred  Fruits  of  your  Love 
and  Zeal  break -out  upon  all  jufl:  Occafions :  Shine  brighter 
in  Holinefs  every  Day  of  your  mortal  Life,  and  bring  forth 
Truits  meet  for  Life  everlafring,  that  ye  may  know  and  be 
aiTured  that  the  Seeds  of  Glory  are  fown  within  you,  fuch 
divine  Seeds  as  will  bear  a  rich  and  bleffed  Harvefl  in  the 
great  Day. 

He  that  has  this  Hope  ivill  purify  himfef  as  Chrifl  is  purc^ 
I  Johniii.  3.  and  his  encreafing  Purity  will  confirm  his  Hope. 
Believe  it  Chrifi:ians,  as  your  Life  and  Pradlice  grows  more 
divine  and  undefiled,  the'lmage  of  Chrift  will  appear  in  you 
7.'i:h  fairer  Evidence,  and  raife  your  Hopes  of  dwelling  with 

him 


Scrm.  XXXIX.  of  Life.  617 

him  to  the  Joys  of  Aflarancc.  Many  a  Suul  has  gone  to 
Ilcavcn  as  in  a  Chariot  of  I'riumph,  after  fomc  Years  of  their 
PratSlifc  of  Chriflianity,  who,  at  their  firfl  Profedion  of  ir, 
were  oppreft  with  many  Doubts  and  Fears,  and  were  often 
trembling  upon  the  Borders  of  Defpair.  Life  was  tlicir  Blef- 
fing  indeed,  when  it  taught  them  to  die  with  Faith  and  I  lon- 
our,  and  enter  into  tlie  World  of  Spirits  with  divine  Joy. 

Let  it  be  faid  then  concerning  you,0  Chriflians,  that  you 
fenfibly  approach  nearer  to  Heaven  every  Month  of  your 
Continuance  upon  Earth,  and  that  you  look  more  Hke  theln- 
habitants  of  that  upper  World,  by  how  much  the  longer  you 
continue  in  this  lower  State  ;  that  when  you  depart  hence, 
you  may  be  affured  of  a  joyful  AdmilTion  into  Paradife.  May 
your  Graces  thine  bright,  and  your  Evidences  for  Meavea 
appear  fo  glorious  and  uncontefled,  that  there  may  be  no 
I'remblings  about  your  Heart  in  that  folemn  and  important 
Hour,-  no  doubtful  Flutterings  or  Frights  on  a  Death-bed, 
but  that  you  may  find  the  Gates  of  Glory  open  before  you, 
that  you  may  fee  your  Way  clear  through  the  dark  Valley, 
and  have  a  rich  and  abundant  Entrance  into  the  Kingdom  of  your 
God  on  high. 

Vf.  Life  is  yours y  that  by  a  due  Improvement  of  it  your  Crown 
of  Glory  may  be  enlarged,  and  your  Scat  advanced  i'l  Heaven. 

That  there  are  different  Degrees  of  Honour  and  Joy,  con- 
ferred on  the  Saints  above,  according  to  their  diiTerencCh.i- 
ra61ers  and  Capacities,  is  aDo6lrine  that  hath  fo  much  Coun- 
tenance and  Evidence  from  Scripture,  that  we  can  no  longer 
juftly  doubt  of  it:  And,  I  think,  I  have  made  this  appear^ by 
uncontefled  Proofs  in  another  Place,  *.  If  you  are  zealous 
for  the  Caufe  of  Chrifl:,  and  aSive  in  his  Service  through  all 
the  Stages  of  Life,  and  your  old  Age  be  crown'd  with  abun- 
dant Fruits  of  Righreoufnefs,  your  Reward  in  Glory  (liallbear 
a  Proportion  to  thefe  Labours,  and  the  Length  of  your  Time 
on  Earth  fliail  give  a  glorious  Addition  to  your  Recompenfe 
in  the  heavenly  World,  i  Cor.xv.sS.  Be  ye  fiedfafi^  unmove- 
able,  alix)ays  abounding  in  the  TFork  of  the  Lord;  for  as  much  as 
ye  know  that  your  Labour  is  not  in  vain  in  the  Lord.  What  a 
Shame  and  Pity  is  ir,  that  you  or  I  fliould  have  a  long  Life 
on  Earth,  and  "but  a  low  Rank  or  a  little  Portion  of  Reward 
in  Heaven  ! 

But  CO  animate  your  Zeal,  I  would  humbly  propofe  yet  a 

*  Trcaiife  of  Derit/j  and  HeaVin,  Difc.  i,  Se£l.  2, 

R  r  mors 


^i3  The  right  Improvement  Vol.  11. 

more  furprizlng  Advancement  in  Glory,  to  the  diligent  Im- 
provers of  Life  and  Grace.  "What  if  the  Services  you  do  for 
God  on  Earth  fliould  dill  bring  forth  new  Fraic  among  Men 
long  after  yourDeath?  And  what  if  your  Happinefs  lliould 
beevcrincreaGng  in  this  Proportion?  When  the  great  Judge 
comes,  he  will  furely  reward  every  one  according  tc  their  IVorks: 
But  in  Jcr.  xvii.  lo.  it  is  faid,  God  mil  (  not  only  )  give  to 
every  Man  according  to  bis  fFays^  but  alfo  according  to  the  Fruit 
of  his  doings  1  What  if  our  Labours,  our  Prayers,  our  pious 
Works  and  Words,  or  our  Examples  on  Earth  (hould  go  on 
to  produce  this  divine  Fruity  even  the  Converfion  of  Souls 
when  we  were  in  Heaven?  And  what  if  the  rich  and  over- 
flowing Grace  of  God  ihould  reward  us  on  this  Account  with 
grov/ing Glories?  and  thofe  "vobo  turn  many  to  Right eoufnefs  in 
this  manner,  pjould  flmie  as  Stars  with  encreafjng  Luflre  ? 

Some  Divines  have  fuppofed,  that  the  mifchievous  Influ- 
ence of  the  Works  and  Lives  of  the  Wicked  fliall  encreafe 
their  Torment  :  And,  perhaps,  Jerohoam^  who  fet  up  the 
Calves  at  Dan  and  Bethel^  and  v/ho  made  the  Land  of  Ifracl 
to  prailife  Idolatry  for  fome  hundreds  of  Years  after  hisowii 
Death,  might  feel  yearly  more  intenfe  Agonies  of  Confci- 
ence,  and  his  Hell  grow  ^qvqu  Times  hotter.  This  is  a  dread- 
ful Thought,  and  ihould  terribly  awaken  and  imprefs  thofe 
Sinners  who  have  diftufed  their  Iniquities  far  and  wide,  who 
have  corrupted  whole  Families,  and  Cities,  and  Nations,  and 
fpread  their  Pcifcn  tlirough  fucceeding  Ages.  And  why  may 
not  the  Joy  and  Crown  of  St.  P^r^/ encreafe  and  brighten  by 
theConverfion  of  Sinners,  through  fixteen  hundred  Years,  by 
the  Influence  of  his  holy  Writings  amongft  all  the  Chriftian 
Nations?  And  thus  not  the  Thejfalonians  alone,  but  the  In- 
habitants of  Great-Britain  fliall  be  the  Matter  of  his  Glory  and 
his  j^oy?  O  'tis  abkflidThing  to  multiply  good  Infl:ru6tions, 
and  Counfels,  and  exemplary  Praflices  of  Holinefs,  and  to 
hear  of  them  after  we  are  gone  to  Heaven,  either  by  minif- 
tring  Angels,  or  by  Souls  newly  arriving  there,  that  they  ftill 
yield  on  Earth  a  further  Crop  and  Harvefl:of  Honour  to  Chri/ij 
and  Profit  to  Men.  Such  Tidings  as  thefe  cannot  but  raife 
and  advance  our  own  Joys. 

As  your  Zeal  and  Labour  in  a£live  Service  fliall  find  a  Re- 
tribution every  way  anfwerable,  fo  your  Patience  under  Suf- 
ferings fliall  meet  with  a  proportionable  Reward.  2  Cor,  iv.  17. 
For  our  light  Jffli5tions,  which  are  but  for  a  Moment^  are  work- 
ing  for  us  a  far  nm^  exceeding  and  eternal  Weight  ef  Glory, 

Life 


Serm.  XXXIX.  of   Life.  6x9 

Life  is  the  only  Scafon,  as  I  Ihall  Ihcw  afterwards,  for  this 
fort  of  iixercife  ;  and  tlie  longer  we  endure  Sorrows  here 
honourably,  the  richer  fliall  our  Reward  be  hereafter,  tha' 
the  Reward  is  not  of  Merit  but  of  free  Grace. 

How  many  Saints  are  there  in  Heaven  exalted  to  crfiinenc 
Stations  in  that:  upper  World,  and  fonie  who  wear,  perhaps, 
the  Crown  of  Martyrdom,  and  enjoy  the  Prizes  of  Victory 
over  a  thouflmd  Temptations,  after  they  have  run  a  long 
Race  in  Chrillianicy  ?  And  yet  many  of  thefe  (ic  may  be) 
would  have  poflefs'd  but  a  low  Station,  and  a  little  Share  of 
Honour  and  Happinefs  in  thofe  heavenly  Regions,  if  they 
had  been  cut  off  from  the  Earth  in  their  younger  Days,  and 
been  called  away  to  Heaven  immediately  after  their  Conver- 
fion.  Surely,  if  you  have  fpcnc  many  Years  in  publick  La- 
bour for  Chrijl  and  zealous  Devotion,  if  you  have  endured 
cruel  Mockeries,  Imprifonments,  and  lliarp  Sorrows,  for  tae 
fake  of  Ckrijl  and  his  Gofpel,  and,  through  the  Courfe  of  2 
long  Life,  have  born  a  conftant  Teflimony  to  the  Faith  of 
Jefus^  there  are  fuperiour  Glories  fuited  to  your  Chara6ler  in 
Heaven,  which  wait  your  Arrival  there. 

Thus  I  have  made  ic  appear,  in  various  InRances,  that 
temper  al  Life  itfeify  and  the  Continuance  of  it,  becomes  a  real  Ad- 
vantage to  a  true  Cbriftian  ;  which  v/as  the  firPi;  Thing  I 
proposed. 

But  here's  an  Obje^ion  which  may  be  raifed  againfl:  this 
Doilrine^  viz.  Do  not  fome  true  Chriftians  fall  into  grievous  Sins^ 
vohen  their  Life  is  prolong  d^  ix}hereby  their  Confcience  is  ijioundedy 
their  Garments  defiledy  their  Frofejfion  blemi/lfd,  and  the  holy 
Name  of  God  and  Cbrift  blafpheind?  h  long  Lfe  therefore  any 
/i.v//I«g  to  Chrijiia?is,  Jlnce  we  are  fo  uncertain  houo  'voe  fball  he- 
.:.■  .Sy  and  efpecially  if  ive  behave  ill  ? 

Jfifw.  I.  The  great  and  natural  Defign,  and  Tendency 
of  our  Continuance  in  Life,  is  to  do  more  Service  for  God 
and  Men,  and  obtain  more  Bleffings  for  our  own  Souls ;  to 
grow  more  fit  for  Heaven,  and  to  raife  and  enlarge  cur 
Crown.  If  we  abufe  the  Time  given  us  for  thefe  b!eiil:d 
Purpofes,  and  indulge  to  finful  Luds  or  Follies^  it  is  highly 
criminal  in  ds,  and  we  alone  mud  bear  the  Blame. 

Jnfw.  2.  Sometimes  thofe  very  Sins  have  been  fo  ini- 
preft  upon  the  Confcience  by  the  convincing  Spirit^  as  to 
become  a  Means  to  awaken  degenerate  Chrillians  to  grea:- 
er  Watchfulnefs,  greater  Tendernefs  of  Confcience,  and 
greater  Degrees  of  Humility,  and  Spirituality,  of  Heaven- 

R  r  2  '  ly- 


620  77?^  right  Improvement  Vol.  IL 

ly-mindednefs :  Thofe  very  Falls  have  been  made  an  Occa- 
fion  of  their  Rife  and  Growth  in  Chriftianity,  by  the  Grace 
cf  that  God  who  turns  Darknefs  into  Lights  and  a  Curfe  into 
a  Bieffijig. 

]^Jt  where  it  is  not  fo,  God  is  not  to  be  charged  with 
Injuflice  in  not  rafing  us  to  higher  Degrees  after  our  Falls ; 
cur  Negligence  and  criminal  Indulgences  of  7>mptation, 
have  JLirtly  forfeited  his  peculiar  Favours:  and  it  mufl  be 
flill  cunfeft,  'tis  our  own. Fault  whereLength  of  Life  is  not 
attended  with  Growth  in  Grace^  and  Meetnefs  for  fuperiour 
Glory. 

I  fliould  now  proceed  to  the  Second  General  Head  propof- 
ed,  but  not  having  room  to  finifh  all  my  Defign  at  once,  I 
lliall  conclude  this  Difcourfe  with  thefe  Voj^  Reflexions. 

ift  Refle6lion.  H^kat  a  rich  Advantage  is  put  into  the  Hands 
rf  a  young  Cowjcrt  \  When  a  Sinner  in  his  younger  Years 
of  Life  is  changed  into  a  Saint,  what  a  blefTed  Priviledge  is 
granted  him  by  divine  Grace!  and  what  a  glorious  Oppor- 
tunity is  afforded  him,  the  Imiprovement  whereof  may 
reach  to  everJafling  Ages  1 

Happy  Soul,  who  art  reconciled  to  God  betimes,  and  a 
thoufand  Sins  in  the  following  Courfe  of  thy  Life  are  hereby 
prevented  I  Happy  Soul,  to  whom  Chriji  has  manifelted  his 
Love  in  the  Beginning  of  Life,  and  faved  thee  betimes  from 
eternalDeaeh  !  According  to  the  Courfe  of  Nature,  thou  hafl 
^Profpeft  of  doing  long  Service  for  thy  Lord  and  thy  God. 
Awaken  all  thy  Thoughts;  confult,  contrive,  and  fee k  di- 
vine Advice  what  thou  fliak  do  for  his  Honour,  who  hath 
given  thee  fo  early  a  Salvation.  Pray  for  the  Direction  of 
the  blefled  Spirit,  to  mark  out  the  Paths  of  thy  Feet,  and 
to  employ  thy  Head,  thy  Hands,  and  thy  Tongue  in  the 
iViOii  honourable  manner  for  thy  God,  and  the  mofl  ufeful 
Jor  the  Good  of  Men. 

Remem.ber,  every  Hour  of  thy  Time  is  a  Part  of  thy 
Treafure:  Let  it  not  be  faid  at  laft,  it  i^as  a  Prize  put  into 
the  Hand  of  a  Fool,  that  had  no  Skill  nor  Heart  to  nfe  it.  God, 
even  thy  God,  cxpe6ls  a  daily  Revenue  of  Glory,  as  the 
jufl:  Improvement  of  this  Treafure.  Let  a  holy  Zeal 
be  kindled  within  thee,  to  do  glorious  Services  for  thy  Cre- 
ator and  thy  Saviour,  andtofliew  thy  large  Returns  of  Love 
to  him  who  hath  firfl  loved  thee.  Let  a  pious  Ambition  fee 
all  thy  Powers  at  Work  to  do  fome  uncommon  Good  for 
Men^  ^ud  to  be  made  an  extenfive  Bleffing  to  all  that  are 

neai 


Serm.  XXXIX.  ^/    Life.  621 

near  thcc.  AriCc,  and  Ihinc  long  as  a  fair  Example  of  IIo- 
linefs  in  a  dark  and  wickc.l  World,  and  Ice  every  War  of 
Life  brighten  thy  Charadter  on  Earth,  and  enlarge  thy  iRc- 
ward  in  Heaven.  Ik  not  content  meerly  to  gecVafe  within 
the  Walls  of  Paradife;  The  Thief  on  the  Crofs,  who  was  called 
at  the  laft  Hour  of  Life,  obtained  this  Priviledgc  ;  but  Icc 
thy  Ambition  rife  higher,  and  reach  at  fomc  of  the  ir.ore 
exalted  Stations  in  that  Kingdom.  Then  fliall  it  appejr  thac 
Life  is  thine  in  the  Aveetefl  Scnfe,  when  every  8r::ge  and 
Period  of  it  Ihall  add  new  Honours  to  the  Name  uf  thy 
God,  give  new  Blefllngs  to  the  World,  and  advance  the 
Joys  of  thy  own  Eternity. 

2d  Rcfletiion.  If  Life  be  fuch  a  Priviledge  to  a  Chriftian, 
and  be  a  Part  of  his  Treafare  in.  this  Senfe,  then  luhat  a  dif 
vial  ylccDUht  hath  an  old  Sinner  to  give,  ijoho  hath  '■joajled  Lifs 
and  Time  in  Folly  and  Guilty  and  no  Part  of  it  hath  been  im- 
^proved  for  his  eternal  Happinefs, 

O  miferable  Creature  1  Neither  Life  nor  Death  is  thine. 
Bethink  thy  felf  a  little,  and  review  the  difmal Scene,  '^Say 
''  to  thy  Soul,  What  have  I  been  doing  thefe  fifty  or  fixty 
*'  Years  ?  I  came  into  Life  guilty  and  unclean,  and  am 
^*  now  upon  the  Borders  of  Death  unclean  and  guilty  flill. 
''  I  was  born  a  Child  of  Wrath,  and  am  a  Son  or  Daugh- 
*^  ter  of  Wrath  flill.  I  was  by  Nature  an  Enemy  to  God, 
*•  and  I  am  an  Enemy  to  God  Hill,  and  have  no  Interellia 
*■«  his  Love.  Life  was  given  me  that  I  mighc  feek  Recon- 
*'  ciliatioti  and  Grace  ;  but  I  have  neglected  and  abufed  of- 
*'  fer'd  Grace,  and  am  not  yet  reconciled  to  my  almighty 
*^  and  offended  I^ laker.  The  Judge  is  jud  at  Hand,  me- 
"  thinks  I  hear  the  Sound  of  his  Chariot  Wheels,  and  a 
^'  difmal  Account  have  I  to  give  of  all  my  wafted  Life.  I 
*'  have  done  no  real  Service  for  God,  ncr  have  given  an 
^^  Example  of  Holinefs  to  Men  ;  bur,  alas !  I  have  been  a 
"  Pattern  of  Iniquity,  or  ac  leaft,  I  have  followed  a  Muki- 
"  tude  to  do  Evil;  Every  Year  have  1  heap'd  up  to  my  felf 
*'  new  Treafures  of  Wrath  in  Hell,  inftead  of  fecuring  a 
"  Crown  in  Heaven,  and  advancing  my  Station  and  my  Joy 
"  there.  Is  there  any  Hope  for  me  in  the  poor  Remains  of 
*^  Life  that  may  yet  be  allotted  me?  Is  the  Grace  of  the 
•^  Gofpel  fufficienc  to  fave  fuch  a  Wretch  as  I  am? 

Yes,  O  Sinner^  it  is  fufficient,/or  Jefus  Chrifi  came  into  the 
PVorldto  fai:e  Sinners,  even  the  very  chief  0^  them.  There 
is  Grace  in  the  Heart  of  the  Father  to  recieve  thee;  There 

R  r  3  is 


6'22^  The  right  Improvement  Vol.  II. 

is  fufficient  Virtue  in  the  Blood  oiChrlJl  to  cleanfe  away  all 
thy  Guilt :  There  is  Influence  enough  in  the  blejfed  Spirit  to 
foften  thy  Heart  and  renew  thy  Nature,  though  thou  art  an 
old  hardned  Rebel, ,  and  a  Tranfgreflbr  from  thy  very  In- 
fancy. Lofe  not  a  Moment  more,  but  fct  about  the  Work 
in  good  earned  ;  trifle  no  longer  with  Grace,  thou  who  art 
on  the  Borders  of  the  Grave  ;  fly  to  the  Hope  that  is  fet 
before  thee  ,*  beg  Salvation  of  God  with  daily  and  nightly 
Tears,  and  give  him  no  refl:  till  he  hath  heard  thee.  Such 
an  Importunity  is  like  to  be  fuccefsful  ,*  and  then,,  though 
thy  temporal  Life  hath  been  no  Benefit  to  thee  hitherto,  yec 
the  lad  Moments  of  it  may  poflTibly  be  accepted,  and  pre- 
vent thy  everlafling Death;.  God  who  is  rich  in  Mercy,  may 
beftow  on  thee  fqme  humble  Place  in  Heaven^but  thoucanfl: 
I30texpe6l  to  Ihine among  the  brightefl  Saints,  Thou  may^ft- 
be  bjejjed  among  the  Dead  "vuho  die  in  the  Lord,  and  rejl  from  thy 
Sorrows  and  thy  Sins ;  but  thou  had  fcarce  any  good  ^Vork 
to  follow  thee^  Thy  Works,  in  all  thy  fprightly  Years  of  thy 
Life,  have  been  Matter  of  Guilt  and  Shame,  and  'tis  infinite 
JN'lercy,  that  they  ihall  be  remember'd  no  more.  But  if  thy 
Heart  be  broken  for  Sin,  and  healed  by  the  Blood  of  Chrift, 
thy  humble  Repentance,  and  thy  holy  Faith  in  the  few  re- 
maining Days  of  old  Age,  and  Death  ihali  be  accepted  thro' 
the  abounding  Grace  of  the  GofpeL  The  dying  Thief  on 
the  Crofs  forbids  thee  to  defpair  utterly,  though  thou  had 
run  a  terrible  Rirque,and  ventur'd  on  the  Borders  ofDedruc- 
tion.'  And  if  thou  art  faved  at  lad,  'cis  fo  as  by  Fire,  'tis  like 
zBrandplucKd  cut  of  the  Burnings  fir  as  a  Man  efcaping  naked 
out  of  the  Flames,  and  pafl[ing  on  the  very  Brink  of  Hell 
into  everlading  Life. 

The  Recollection  of  the  DoSlrinal  Part. 

And  is  Life  the  only  Space  given  me  to  he  reconciled  to  God, 
and  am  I  dill  a  Stranger  and  an  Enemy  ?  Have  I  waded  away 
fo  many  Years  of  this  golden  Seafon  of  Hope,  this  Day  of 
Mercy,  and  have  I  not  yet  received  this  Mercy,  nor  laid  hold 
on  thif  Hope  fet  before  me  ?  Search,  examine,  enquire.  What 
is  thy  State,  O  my  Soul  ?  And  if  thou  art  yet  a  Child  of 
Wrath,  and  unreconciled  to  God,make  hade  and  fly  for  Re- 
fuge to  the  Grace  of  the  GofpeL  Cry  mightily  for  Repent- 
ance and  Forgivenefs  in  the  Name  and  Blood  of  Jefus,  Let 
no  more  Days  of  thy  Life  pafs  aw^y  ia  fuch  a  dangerous 

and 


Scrm.  XXXIX.  of  Life.  623 

and  dreadful  State,  left  Life  (hould  come  to  a  fpccdy  Period, 
and  then  thou  arc  banilh'd  from  Grace  and  I  lope  for  ever. 

But  if  the  Chara6lers  of  a  fincere  Penitent,  and  an  holy 
Chriftian  be  found  with  thee  j    If  thou  art  Partaker  of  the 
Love  of  God,  through  the  Grace  of  JcJiiSy  then  blefs  the  Lord, 
0  my  Sotilyand  let  all  that  is  mthin  me  pra'ife  his  holy  Navic,  thac 
he  has  not  cut  me  off  in  the  Days  of  my  Enmity  to  God, 
unfanftified, and  unpardoned;  that  he  haslcngthen'd  out  my 
Life  and  the  Seafons  of  his  Mercy,  till  he  has  changed  my 
fjnful  Nature,  and  fecur'd  me  in  the  Covenant  of  his  Grace. 
Is  Life  given  me  as  an  Opportunity  of  Service  to  my  Lord  Jefus  ? 
'Tis  he  that  has  redeemed  me  ;    'tis  he  that  has  laid  out  his 
valuable  Life  for  me,  what  fliall  I  do,  O  my  Saviour,  to  make 
fome  humble  Returns  of  Acknowledgment  and  Love?  O  Ice 
my  ufelefs  and  unferviceable  Years  be  forgiven,  and  let  the 
Remains  of  Life,  whether  long  or  fhort,  be  all  devoted  to 
the  Interefts  and  Honours  of  my  Redeemer.     Were  it  pof- 
fible  for  the  Saints,  after  they  have  dwelt  fome  Time  in  Hea- 
ven, to  come  down  and  dwell  on  Earth  again,  how  would 
they  multiply  their  Labours,  and  lay  out  their  new  Life  ia 
more  A6tivity  and  Service  for  their  God  and  Saviour  ?  Wheii 
they  have  found  and  tailed  what  a  Heaven  of  Happinefs 
fucceeds  the  iliort  Labours  of  Life,  how  would  they  double 
all  their  Zeal  and  Diligence,  and  be  grieved  they  could  do 
no  more  ?  When  they  have  {eQn  and  converfed  with  their 
beloved  Lord,  and  beheld  him  Face  to  Face,v/ith  how  much 
warmer  Love  would  they  engage  in  his  Service?  Surely  they 
would  all  cry  out,  that  the  longefl  Life  on  Earth  is  much  too 
fhort  to  fnew  their  Zeal,  Affedlion,  and  Gratitude  to  i'o  di- 
vine and  glorious  a  Friend.     Think  of  this,  O  my  Soul,  and 
remember,  if  thou  ever  arrive  fafe  at  Heaven,  thou  wile  wiili 
thou  hadft  done  more  for  thy  belovedLord  here  on  Earth. 

Is  this  mortal  Life  continued  to  me  that  I  may  fpread  a  Savour 
{f  Piety  among fi  my  Fellovj-Creaturss,  and  fet  a  religious  Example 
to  Menl  Lord  fuffer  me  to  do  nothing  that  may  lead  Sinners 
aftray  from  thee.  Pardon  all  the  evil  examples  I  have  ever 
given,  and  let  my  future  Condudl  fliine  in  Holiners,as  a  Pat- 
tern to  thofe  that  are  round  about  me.  Methinks,  I  would 
convince  the  World  that  Religion  has  fomething  excelleiu 
and  divine  in  it,  and  encourage  them  to  the  Pra6lice  of  ftrldb 
•Godlinefs. 

Is  Life  prolonged  that  I  may  be  profitable  to  Mankind,  and 
hair^^I  \b^d  thus  long  already  to  fo  little  Purpofe?  Though 

R  r  4  fny 


624  The  right  Improvement  0/  Life.  Vol.  II* 

jny  Goodnefs  extends  not  unto  thccy  O  Lord,  yet  I  entreat  that 
my  Fellow  Creatures  may  be  the  better  for  me  while  I  con- 
tinue amongfl:  them.  O  may  the  God  of  Mraham  beftow 
on  me  that  ricli  Favour  which  Abraham  received  in  thofe  di- 
-V'ine  Words  of  Promife,  1  ^-joill  blefs  tbeey  and  I  ^jjill  make  thee 
a  BieJJhig.  1  would  fain  live  ufeful  and  beloved,  that  I  may 
die  delireJ  and  lamented.  What  a  fliameful  Thing  is  it  when 
I  go  c  u:  of  the  World,  that  my  Acquaintance  fhould  fay,  He 
is  go  fie,  but  there  is  no  lofs  of  him. 

Have  ihy  Days  been  prolonged  thus  far,  that  my  Hopes  of  Hea- 
ven might  be  daily  encredfing,  that  my  E'vidences  of  Adoption  might 
gro'j)  Jlronger  daily y  and  my  Soul  be  more  prepared  for  Heaven. 
Look  inv/ard  then,  O  my  Soul :  Haft  thou  acquired  a  more 
divine  and  heavenly  Temper  than  in  Years  paft  ?  Art  thou 
wrought  up  to  a  greater  Meetnefs  for  the  Inheritance  on 
high  ?  Are  thy  Defires,  thy  Appetites,  and  all  thy  Powers 
more  fitted  for  the  Bufjnefs  of  Heaven,  and  attemper'd  to 
ihe  BIc-fTednefs  of  the  upper  World  ?  Art  thou  growing  fitter 
ilill  for  the  Sight  of  God,  for  Converfe  with  Chrid,  for  the 
Company  of  Saints  and  holy  Angels  ?  liow  are  thy  Days, 
and  Months,  and  Years  run  out  to  waftCjif  thou  art  fo  much 
nearer  Death,  and  yet  are  not  fo  much  riner  for  Heaven? 

And  is  ic  poffible  that  a  length  of  Life  Jpould  be  fo  improved^ 
as  that  my  Croo:n  of  Glory,  and  my  Portion  of  Happinefs  may  be 
enlarged  hereafter  ?  Let  my  holy  Ambition  awake  at  fuch  a 
Hint  as  this,  and  let  me  afpire  to  a  fuperiorRank  among  the 
BlefTed,  by  employing  every  part  of  Life  to  the  mofl  noble 
and  excellent  Parpofes  for  which  Life  is  granted.  Let  me 
ever  abound  in  the  IVork  of  the  Lord,  fmce  I  am  afllired  that  no 
part  of  my  Labours  Jloall  be  in  vain  in  the  Lordj  or  want  its 
proper  Recompence.  Tho'  'tis  the  Blood  of  my  Redeemer 
that  has  purchafed  all  the  Prizes,  and  Crowns  in  Heaven  ; 
yet  if  I  am  a  fwift  Runner  in  the  Chriftian  Race,  and  the 
Race  itfelf  be  long,  I  am  fitted  to  receive  the  fairer  Prize  : 
•And  if  I  am  an  active  and  vi61orious  Soldier  in  the  Army  of 
Chrift,  and  have  ferved  faithfully  thro'  a  tedious  War,  I  may 
have  reafon  to  hope  for  a  brighter  Crown.  We  may  hum- 
bly wait  for  a  Reward  in  Proportion  to  the  Wo)fk,  according 
to  the  Encouragements  of  the  Bible,  while  we  flill  acknow- 
ledge that  it  is  free  and  fovereign  Grace  both  enables  us  to 
hold  out  workings  and  bellows  the  rich  Reward.     Aimn. 

idangeroL 


Serm.  XL.  (  625  ) 

S  E  R  M  O  N     XL. 

The  Priv^ilcgc  of  the  Living  above  the  Dead. 

I   Cor.   iii.  22. 
JFhether  Life  or  Deaths All  are  yours, 

WHEN  thefe  Words  were  explained,  this   Doclrine  was 
drawn  from  the  firft  Part  of  them,  vix.   When  Life  is 
given  or  continued  to  the  Saints^  'tis  for  their  Advantage. 
The  firfi  Thing  propofed  in  our  Meditations  of  this  Truth, 
was  to  make  it  appear,  by  a  Variety  of  Inflances^  that  Life  is 
defignedfor  the  Benefit  of  Christians. 

I  proceed  now  to  the  Second,  viz.  Ti?  amplify  and  confirm  this 
Doclrine  yet  further.,  by  reprefenting  what  various  Graces  may  he 
exercifed  on  Earthy  which  can  have  no  Place  in  Heaven  i  and  to 
difcover  in  what  Refpec^s  a  living  ChrisJianmay  he  faidto  have 
fame  Advantage  over  the  Saints  that  are  dead, 

I.  Thefirfl  Grace  I  fhall  mention,  which  belongs  only  to 
this  Life,  is.  Faith  of  Things  unfeen^  whether  prefent  or  future  ; 
for  in  Heaven  this  fort  of  Faith  is  ended  and  loft  ;  it  vanifhes 
into  Sight,  i  Cor.  v.  17.  Here  in  this  World  we  walk  my  Faith^ 
and  not  hy  Sight  \  but  in  the  World  above,  we  ihall  live  by 
Sight,  and  not  by  Faith.  Blefjed  are  thofe  Souls  on  Earth  who 
have  not  feen^  and  yet  have  helieved. 

Hereby  the  living  Chriftian  doth  much  Honour  to  God,  and 
oflfers  him  a  Revenue  of  fuch  Glory,  as  can  never  be  offered  to 
him  among  all  the  Saints  and  Angels  on  high.  To  believe 
that  th£re  is  a  God  who  made  all  Things,  among  a  World  of 
Atheifts  that  deny  him  that  made  them  •,  to  carry  it  toward  an 
unfeen  God  with  a  folemn  Awe  of  his  Majefty,  and  deep  Re- 
verence and  SubmifTion  to  his  Will,  in  the  midft  of  thought- 
lefs  Sinners  who  deride  Religion,  and  live  without  God  in  the 
World '^  to  believe  that  the  Bible  is  the  Word  of  God,  not- 
withftanding  all  the  Difficulties  coHtained  in  island  all  the  bold 

and.. 


626  The  Privilege  of  the  Vol.  IL 

and  fubtle  Cavils  that  Infidels  have  raifed  againft  it;  to 
"iTiake  this  Word  the  Ground  of  our  Religion,  the  Rule  of 
our  Pra6lice,  and  the  Foundation  of  our  Hopes,  in  themidfl: 
of  an  Age  of  Deijls  and  Heathens^  that  laugh  at  our  Bible 
and  our  Belief  together:  Thefe  are  noble  Inftances  of  a  mi- 
litant Faith  in  a  World  of  Infidelity.  To  believe  that  Jejus 
of  Nazareth,  who  was  hanged  upon  a  Tree  without  ^eru- 
Jalem,  and  died  there,  is  the  only  begotten  Son  of  God,  the 
Maker  and  the  Saviour  of  the  World ;  to  believe  that  he 
now  lives  and  governs  all  Things  at  the  Right-Hand  of  his 
Father,  and  to  trufl  in  him  who  died  upon  the  Crofs  to  give 
us  a  Crown  of  eternal  Life ;  thefe  are  fuch  Exercifes  of  the 
Grace  of  Faith,  as  have  no  Place  in  the  World  of  Sight, 
where  every  Saint  beholds  him  Face  to  Face:  Such  Ads 
as  thefe,  are  only  fuited  to  our  prefent  State  of  Abfence  from 
the  Lord,  and  yet  they  are  highly  honourable  to  God  and 
©ur  Redeemer,  PFho7n  having  not  fern  ix^e  love,  and  in  whom^ 
though  now  we  fee  him  not\  yet  helieving,  we  rejoice  with  Joy 
unfpeakabky  2  Pet.  i.  g. 

To  believe  that  there  is  a  Heaven  of  Glory  far  above  the 
Clouds,  where  our  Lord  Jefus  Chriji  has  dwelt  in  his  hu- 
mane Nature  almoll:  two  thoufand  Years,  and  where  ten 
Thpufands  of  his  blefled  Saints  and  Angels  are  forever  en- 
jo^' ing  divine  Confolations ;  to  maintain  a  firm  Belief  that 
there  is  a  Reward  for  the  Righteous  laid  up  on  high,  while 
they  are  here  troden  to  the  Duft;  to  believe  there  is  a  Hell, 
an  unfeen  World  of  Mifery  and  Torture,  where  damned  Spi- 
rits are  punilhed  for  their  Rebellion  againft  the  great  God, 
and  (hall  forever  fuffer  the  Weight  of  his  Indignation;  and  to 
'Walk  thro'  this  World  with  a  holy  Negligence  and  Contempt 
of  it  under  the  Influence  of  thefe  future  Invifibles,  thefe 
eternal  Joys  and  eternal  Sorrows;  This  is  a  Faith  that  gives 
much  Glory  to  God,  while  we  five,  and  fpeak,  and  a(S:, 
while  we  fuifer  and  endure y  as  feeing  him  who  is  invifibk,  and 
firmly  believing  all  the  Joys  and  Terrors  of  another  World, 
which  are  hidden  from  us  by  the  Veil  of  Flefli  and  Blood. 

This  was  the  Faith  of  the  antient  Patriarchs,  Abraham^ 
Ifaac,  and  Jacobs  this  was  the  Faith  of  Noah  and  Mofes,  and 
many  other  Heroes,  whofe  Names  ihine  with  Honour  in  St. 
Pauls  Epiflle  to  the  Hebrews  ;  and  the  great  and  blefled 
God  received  daily  Plonours  from  this  their  Faith. 

In  Heaven  all  thefe  Invifibles  are  feen,  all  thefe  Futurities 
become  prefent,  and  they  are  no  longer  Matters  of  Faith. 


Scrm.  XL.  Living  above  the  Dead.  ds; 

O  that  this  Faith  might  ovcrfpread  the  Earth,  as  Sight  Is  found 
all  over  1  leaven  ! 

II.  Hope  and  Expectation  of  future  Blejftngs,  cither  here  or 
\iQre2hcT y  under  all  prefent  DarhieJJes  and  Difcouragcments  is  a- 
nother  Grace  which  may  be  exercifed  by  the  living  Saints; 
but  among  the  Saints  that  are  dead,  there  is  no  Room  nor 
Place  for  it  ;  for  in  Heaven  our  Hope  is  turned  into  Enjoy- 
ment ;  Hope  that  is  feen  or  enjoyed  is  not  Hope,  vohat  a  Manjceth 
ivhy  doth  he  yet  hope  for  ?  But  if  ive  hope  for  that  which  we  fee 
not^  then  do  we  with  Patience  wait  for  it,  Rom.  viii.  24.  And 
this  patient  and  chearfu!  Expeftation,  under  difcouraging 
Difficulties,  is  a  glorious  Homage  paid  to  God,  fuch  as  the 
Saints  in  Heaven  cannot  pay  him. 

The  living  Chridian  knows  not  what  Honour  he  brings  to 
his  God,  when  his  Hope  for  promifed  Mercies  bears  itfelf 
up,  while  there  are  no  appearing  Profpedh  to  the  Eye  of 
Senfe,and  inOppofition  to  a  thoufand  ridng  Dangers,-  when 
he  can  live  upon  the  naked  Promife,  and  be  afllired  of  the 
full  Performance,  meerly  becaufe  his  God  hath  fpoken  it. 

Then  we  give  Honour  to  God,  fuch  as  the  Souls  in  Heaven 
can't  give  him,  when  under  the  renewed  Exerdfe  of  Faith 
and  Repentance  we  maintain  an  humble  Hope  of  the  Pardon 
of  Sin  through  the  Promifes  of  his  Gofpel,  even  though  our 
Iniquities  have  been  exceeding  great,  and  though  Sin  is  every 
Day  working  and  driving  agamil  our  bed  Purpofes,  and  too 
often  bringing  us  under  freffi  Guilt. 

Then  we  glorify  our  blejfed  Redeemer^  fo  as  the  Saints  in 
Heaven  cannot  glorify  him,  when  we  feel  our  Confciences 
burdened  with  Sin,  and  yet  maintain  Faith  and  Hope  of  Ac- 
ceptance with  a  great  and  holy  God,  through  the  Death,  Righ- 
teoufnefs,  and  Interceffion  of  a  Perfon  whom  we  never  faw. 
This  is  an  illudrious  Honour  done  to  the  Name^  and  Sacri- 
fice, and  Mediation  of  the  Son  of  God. 

Then  we  give  Glory  to  the  ble£ed  Spirit  our  Enlightener, 
and  our  Sandlifier,  when  in  the  midd  of  our  own  Errors  and 
Darknefles,  and  in  the  midd  of  Difficulties  and  Cavils  raifed 
by  Men,  we  trud  in  his  promifed  Guidance  into  allnecedary 
Truth ;  when  we  walk  on  in  the  midd  of  Temptations,  wait- 
ing and  hoping  forfrelh  fanftifying  Influences,  while  we  feel 
and  groan  over  the  Deceitfulnefs  and  the  Weaknef:>  of  our 
own  Hearts,  that  are  too  ready  to  dart  afide  from  God  like 
a  broken  Bow. 

Then  we  honour  God  and  his  Gofpel  indeed^  when  we 

hope 


628^  The  Privilege  of  the  Vol.  IT. 

hope  for  our  own  final  Salvation  thro'  the  Blood  of  the  ever- 
lafting  Covenant,  having  fled  for  Refuge  to  the  Hope  that  is 
fee  before  us,  though  by  the  Wiles  of  the  Devil,  we  have 
been  under  flrong  Temptations  to  Defpair,  and  fometimes 
have  feemed  to  be  forfaken  of  God,  as  Chrifi  Jejus  was  when 
hanging  on  the  Crofs :  'Twas  then  that  he  glorified  his  Fa- 
ther and  hisGod,  by  theConflancy  and  Courage  of  his  Hope, 
in  fuch  a  Manner  as  he  was  never  capable  of  doing  after  that 
great  and  dreadful  Day  ;  and  herein  his  poor  tempted  Fol- 
lowers have  been  noble  Imitators  of  their  Saviour  and  their 
Lord,  and  have  held  faft  their  Confidence  in  divine  Mercy 
in  the  midft  of  fore  Temptations,  and  given  great  Glory  to 
their  God  and  Father. 

Nor  is  this  Hope  a  vain  prefuming  Confidence,  or  a  bold 
Fit  of  Enthufiafm,  for  it  evidences  its  own  heavenly  and  di- 
vine Original,  by  keeping  the  Soul  pure,  and  holy,  and  hum- 
ble, in  the  midfi:  of  all  this  Darknefs,  and  this  difconfolate 
State ;  He  that  hath  this  Hope  mil  purify  himfef  even  as  Chrift 
is  pure,  i  John  iii.  3.  A  prefuming  Hope  that  carries  no 
Spring  of  Holinefs  in  it,  can  neither  honour  God  nor  profit 
Men. 

But  there  are  other  Occafions  alfo  in  this  Life,  for  the  Ex- 
ercife  of  the  Grace  of  Hope,  viz.  amidd  huge  and  threatning 
Difficulties.,  that  relate  to  the  publick  Intereds  of  Religion. 
When  the  feeble  and  doubting  Chriftian  fees  the  Aftzirs  of 
th^  Church  of  Cbrifi  finking  daily,  he  is  almoft  ready  to  fink 
and  die  too,  and  to  defpair  for  Zion  :  and  'tis  the  Language 
of  his  Unbelief,  By  ivhom  floall  Jacob  arije,  for  he  is  fmall  1 
But  the  flronger  Chriflian,  who  knows  how  to  live  upon  a 
Promife.,  can  reply,  that  the  God  cf  Jacob  is  Almighty,  the 
King  of  Ifrasl  is\he  true  God  and  everlalling  King,  and  the 
Interefl:  of  the  Church  fliall  rife  again,  even  xhough  it  were 
drowning ;  for  not  all  the  Floods  on  Earth,  nor  even  ihe  Gates 
of  Hell  fjall prevail  againjl  the  Church  that  is  built  upon  Jefus 
the  Rock  of  Ages  :  And  Jefus  himfeJf  receives  his  fpecial 
Tribute  of  Glory  from  his  Saints  on  Earth,  while  they  tri- 
umph in  this  Hope. 

There  are  alfo  fomeSeafons  wherein  a  living  Saint  honours 
God  in  this  World,  by  maintaining  his  Hope  in  the  midf:  of 
various  Trials  that  attend  him  in  his  private  AfTairs,  and  es- 
pecially when  Poverty  and  Didrefs  overtake  him  like  an  armed 
'Man,  and  he  hath  no  other  Help  nor  Hope  left,  but  in  feme 
gracious  Words  of  Promif^,and  fome  untoiown  Appearances  of 

Providences 


Serm.  XL.  Living  above  the  Dead.  ^2p 

Providences  in  liis  Behalf.     BlcfTcd  arc  the  Poor  wlio  can 
live  by  Faith  ! 

A  Chriflian  honours  God  alfo  greatly  in  the  Days  of  Sick- 
nefs,  and  the  Hour  of  Death,  when  he  feels  Nature  finking, 
and  Flefli  dilTulving  ;  yet  lie  can  look  upon  his  withering 
Limbs  without  Difmay,in  the  Hope  of  the  Refurre6tion,  and 
fpeak  in  the  Language  of  holy  Job^  Thoitp^h  after  my  Skin  JVorms 
(kvoiir  this  Body,  yet  in  my  Flejh  (l)all  I  fee  God,  Jobxix.  26. 

I  grant  that  the  Saints  who  are  in  Heaven,  the  Spirits  of 
the  Jujl  made  perfe^  wait  alfo,  and  hope  for  theRerurre61ion 
of  the  Body,  and  all  the  promifed  BlclTings  of  that  Day  ,*  but 
they  have  a  bright  and  fure  Profpe6l  of  it  by  the  Light  of 
Glory,  in  which  they  read  all  the  Promifes;  and  they  have 
a  Pledge  and  Pattern  of  it  in  the  Body  of  Jefus  Chrifl  raifed 
from  the  Dead^  and  glorified  in  the  midfl;  of  them.  Their 
Hope  lies  under  no  Darknefs,  no  Difcouragement.  The 
Saints  on  Earth  therefore,  in  theExercifeof  this  their  Llope, 
give  a  greater  Glory  to  God  than  thofe  in  Heaven  ;  for  ic 
llruggles  with  mighty  Difficulties,  and  overcomes  them  all. 
It  is  fuch  a  Hope  as  Abraham  built  on  the  meer  Promife  of 
God,  that  he  fhould  have  a  Son  when  he  was  an  hundred 
Years  old,  and  his  Wife  Sarah  was  Ninety.  He  hoped  in  God 
'-joho  qiiicknetb  the  Dead,  and  calkth  thofe  Things  'vohicb  be  not  as 
though  they  ivere  ;  zcho  againft  Hope  believed  in  Hope,  that  he 
might  become  the  Father  of  many  Nations,  according  to  that  which ' 
wasfpoken ;  So  pjall  thy  Seed  be.  He  fl agger ed  not  at  the  Pro- 
mife of  God  thrcugh  Unbelief  but  ''joas  ftrong  in  Faith,  giving 
Glory  to.  God,  Rom.  iv.  17,  £fr. 

III.  Liberality  and  Compaffion  to  the  Poor  is  another  Exercife 
of  Grace,  for  which  this  Life  only  gives  Opportunity.  The 
Obje6ls  of  our  Bounty  on  Earth  are  both  Saints  and  Sinners; 
for  we  are  charged  to  imitate  our  heavenly  Father,  iu/;o  com- 
mands his  Sun  to  rife  on  the  Evil  and  the  Good,  and  his  Rain  to 
fall  and  refrefJj  the  Jufi  and  the  Unjujl,  Matt.  v.  45.  But  in  the 
World  to  come,  the  Saints  are  raifed  far  above  the  Want  of 
our  CompalTion,  and  condemned  Sinners  in  their  long  ever- 
lafting  Mifery  are  forbid  all  Refreihment. 

It  is  in  this  Life  only,  that  we  can  fhew  our  Love  to  Chrifl 
himfelf,  by  refre/Jjing  the  Boivels  of  his  Saints.  Tis  here  that 
we  may  treafure  up  Matter  for  divine  Approbation  and  fo- 
lemn  Applaufe,  in  the  great  Judgment-Day,  when  the  Alms 
that  have  been  given  in  a  private  Corner,  iu/?^r^  the  Left-hand 
has  riQi  knom  %vhat  tb§  Right-hand  did,  fliall  be  publifli'd  with. 

HonoLi^' 


630  Th€  Privilege  of  the  Vol.  IL 

Honour  before  that  innumerable  Aflembly.  "  I  remember 
(  fays  our  bleffed  Lord  )  I  well  remember,  when  in  yonder 
''  World  ye  fed  my  hungry  Saints,  then  ye /^^  and  noim/bed 
*'  me  ,*  when  ye  gave  Drink  to  them,  ye  gave  Drink  to  me, 
^'  and  rcliev'd  my  Thirll  ;  when  ye  bedow'd  Garments  on 
*'  them,  it  was  I  chat  was  naked,  and  ye  clothed  and  covered  me; 
*^  and  when  ye  vifited  them  in  Sicknefs  or  in  Pnfon,  I  was  the  Pri- 
'*  foner,  I  was  fick,  and  I  take  ic  as  kindly  as  though  ye  had 
•^  vifited  and  comforted  me."  Adonilliing  Condefcenfion 
of  the  Son  of  God  !  Surprizing  Honour  put  on  the  liberal 
Chriflian  !  But  here  is  the  only  Place  for  acquiring  thefe  Hon- 
ours, though  they  are  publifh'd  hereafter. 

There  is  no  poor  Chrifcian  to  be  fupply'd  in  Heaven  out 
of  the  Stores  of  your  Bounty,  no  naked  Saints  to  be  clothed 
there.  All  the  Regions  of  Heaven  cannot  afford  any  fuch 
Obje6];  of  your  Companion  and  Love.  Many  a  Saint  on  Earth 
is  hungry,  and  thirl];y,and  naked,  and  exposed  to  fore  Hard- 
flijps  and  NecelTuies,  but  Neceffities  and  Hardfliips  are  un- 
known in  Heaven,  Many  a  Widow,  and  Orphan,  and  poor 
deftiruce  Chridian,  lies  fick  and  groaning,  as  it  were,  at  the 
Gates  of  Glory  :  Let  us  feize  the  Opportunity  to  feed,  to 
fupport,and  to  comfort  them;  for  there  is  no  deflitute  Crea- 
ture, no  Sick  or  Poor,  no  needy  Widov/  or  Orphan^  withia 
the  Gates. 

Life  is  given  to  feme  Perfons  for  this  very  End  !  Good 
Dorcas  was  even  raifedfrom  the  Dead,  and  had  her  Life  leng- 
thened out  :o  make  maore  Coats  and  Garments  for  the  Poor. 
Minidring  to  the  Saints  is  a  delightful  Labour,  and  aBufinefs 
worth  living  for.  Jn  this  World  the  rich  Chriftian  has  the 
Kpnour  of  being  diSteimrd  for  God  to  feed  his  Children;  but 
m  the  Wcrld  above,  there  are  no  earthly  Treafures  to  receive 
fuch  a  fjrt  of  Confecration  as  this  is,  no  Alms  to  be  offered 
up  as  an  acceptable  Sacrifice  to  God  the  Father,  or  to  his  Son 
Jefus.  See  then  that  ye  pra6tice  this  Virtue  as  often  as  Pro- 
videxice  gives  a  proper  Occafion,  and  thus  confecrate  your  Sub- 
jlance  to  the  Lord  of  the  whole  Earth.  Lend  a  little  to  the  Lord 
in  this  Manner,  and  it  ihall  be  paid  with  large  In^erefc :  He 
that  hath  Pity  on  the  Poor  lendeth  to  the  Lord,  and  he  will  repay 
him,  Prov.  xix.  17. 

Perhaps  another  Week,  or  another  Day  fhall  divide  you 
from  all  your  earthly  Riches,*  no  more  cf  them  can  be  laid 
out  for  God;  Perhaps  Death  may  fend  you  into  the  invifible 
Worlds  and  ye  ihall  have  no  more  Objefis  of  your  Picy  for 

ever ; 


I 


Serm.  XL.  Living  above  the  Dead.  C'^t 

ever  ,*  wbatfvever  thy  Hani  then  jhids  to  doy  do  it  with  all  thy 
Might.  Tou  that  are  rich  in  this  I^Forld.lc  rich  in  gocd  fVorkSy 
ready  to  dijlrihute,  wiliifur  to  communicate,  layitiir  up  in  Store  a 
good  Foundation  againfi  the  Time  to  come,  that  ye  may  laid  hold  on 
eternal  Life,  i  'J  im.  vi.  iB.  And  remember  that /?j  that  Jqvjs 
Jcaringly  jhall  reap  fparingJyy  but  he  that  fovoeth  bountifully  in 
hisDillribiitions  ro  the  Poor  for  the  fake  of  Chrifl:,  jhall  a^Jo 
reap  bountifully  of  the  Riclies  of  Glory  in  the  great  Day  of 
Reward,  2  Cor.  ix.  6. 

IV.  Anocher  Crrace  which  only  the  Living  can  exercife, 
is,  Charity  to  our  Fellow- Creatures  under  their  Mijlakes,  cr  Infir- 
mities, and  a  charitable  and  lo'ving  Frame  of  Spirit  to  our  Fellow- 
Chrijiians  who  differ  from  us  either  in  Principle  or  Praflice. 

Infirmities  and  Millakes  belong  only  to  the  prefen:  Srate : 
This  Life  is  the  only  Time  when  a  Fellow-Saint  can  be  over- 
taken in  a  Fault,  and  when  we  are  capable  of  refioring  Juch  a 
one  in  the  Spirit  of  Me  chiefs.  'Tis  here  only  that  the  propos'd 
Motive  has  any  Room  or  Place;  Confider  thy  fcJf  left  thou  alfo 
he  tempted.  Gal.  vi.  i.  And  though  we  are  bound  to  maintain 
an  everlaliing  Averfion  to  every  Sin,  yet  we  (liould  imitate 
and  honour  the  forgiving  Mercy  of  our  God,  by  fpeaking 
Peace  and  Confolation  to  a  returning  Sinner. 

Be  not  too  fevere  in  your  Cenfures,  you  v/ho  have  been 
kept  from  Temptation^  but  pity  others  v;ho  have  fallen,  and 
mourn  over  their  Fall.  Do  not  think  or  fay  the  word  Things 
you  can  of  thofe  who  have  been  taken  in  the  Snare  of  Satan^ 
and  been  betrayed  into  Tome  groiTer  Iniquities.  When  you 
fee  them  grieved  and  afliamed  of  their  own  Follies,  and  bowed 
down  under  much  Heavinefs,  take  Occafion  then  to  fpeak  a 
foftening  and  a  healing  Word.  Speak  for  them  kindly,  and 
fpeak  to  them  tenderly.  Have  Coinpafjton  of  them,  left  they 
he  fwallowed  up  of  over  much  Sorrow,  2  Cor.  ii.  7.  And  remem- 
ber too,  O  cenforious  Chri{lian,that  thou  art  alfo  in  the  Body^ 
*tis  rich  Grace  that  has  kept  thee  hitherto,  and  the  fame  God, 
who  for  wife  Ends  has  fuffered  thy  Brother  to  fall,  may  punifli 
thy  Severity  and  reproachful  Language,  by  vvrith-holding  his 
Grace  from  thee  in  the  next  Hour  of  Temptation;  and  then 
thy  own  Fall  and  Guilt  ihall  upbraid  thee  with  inward  and 
bitter  Refleftions^  for  thy  Iharp  Cenfures  of  thy  weak  and 
tempted  Brother. 

This  Life  is  the  only  Time  wherein  we  can  pity  the  In- 
firmities of  our  Brethren,  and  hear  their  Burdens.  This  L^w 
tf  Chriji  muft  b^fulfilkd  in  this  World,  for  there  is  no  room 

for 


632  The  Privilege  of  the  Vol.  II. 

for  it  in  the  next;  Wherefore  hear  ye  one  another's  Burdens^  and 
fo  fulfil  ye  the  Law  of  Chrifl,  Gal  vi.  2. 

This  World  is  the  only  Place  where  different  Opinions 
and  Dodlrines  arc  found  amongft  the  Saints :  Difagreeing 
Forms  of  Devotion,  and  Seth^  and  Parties,  have  no  Place 
en  high:  None  of  thcfe  Things  can  interrupt  the  Worfliip 
of  the  Peace  of  Heaven.  See  to  it  then,  that  you  pradlifeT 
this  Grace  of  Charity  here,  and  love  thy  Brother,  and  receive 
him  into  thy  Heart  in  holy  Fellowfliip,  though  he  may  be 
"weak  in  the  Faith,  though  he  may  obferve  Days  and  TimeSj 
and  may  feed  upon  HerhSy  and  indulge  fome  fuperftitious 
Follies,  while  thou  art  flrong  in  Faithy  and  well  acquainted 
with  the  Liberty  of  the  Gofpel.  Let  not  little  Things  pro- 
voke you  to  divide  Communions  on  Earth;  but  by  this  fort 
of  Charity,  and  a  Cacholick  Spirit,  honour  the  Saviour  and 
his  Church  here  in  this  World;  for  fince  there  are  no  Par- 
ties, nor  Se61s  ncr  contrary  Sentiments  among  the  Church 
in  Heaven,  this  Chriflian  Virtue  can  never  find  any  Room 
for  Exercife  there.     This  kind  of  Charity  ends  at  Death. 

V.  Sympathy  ivith  Mourners^  and  Pity  and  Relief  to  thofe 
that  are  cpprejjed  with  many  Sorroivs,  is  a  Virtue  that  belongs 
only  to  the  Saints  on  Earth.  There  are  no  forrowful  Chrifti- 
-ans  in  Heaven ;  and  the  variousMethods  of  Comfort,  which 
we  praftife  toward  our  fufFering  Brethren  here  below,  are 
therefore  unpradlicable  in  the  upper  World.  The  God  of 
all  Comfort  is  he  who  Comforteth  us  in  our  Trrbulaticns,  for 
this  Reafon,  that  we  may  be  able  to  comfort  thofe  that  are  op- 
preffed  with  their  heavy  Affli6tions,  2  Cor.  i.  4.  This  is  pure 
Religion  and  undefiled,  to  vifit  the  Fathcrlefs  and  the  Widow  in 
their  Jffiid;ionSy  as  well  as  to  keep  your  fehes  unfpot  ted  from  the 
World,  ]2imes  i.  ult.  But  it  is  xhe  Religion  of  the  Church  on 
Earth,  not  the  Religion  of  rieaven. 

.  Go  then,  and  vifit  thy  Brother  inDiflrefs,  vifit  poor  Af- 
flicted and  fufxering  Chriftians;  Go  mention  the  Promifes 
of  divine  Grace  that  belongs  to  them  in  a  fuffering  State, 
and  lead  them  to  reft  upon  fome  happy  Promife:  Go  teach 
them  the  Benefit  of  Aflii(5tive  Circumftances :  Let  the  twelfth 
Chapter  to  theHebreivshe  your  Text,  and  raife  many  a  fweec 
inference  for  the  Support  of  Sufferers,  'i'ell  them  of  the 
Fruits  of  Hoiinefs  that  grow  upon  the  bitter  Tree  of  earthly 
Sorrows;  and  that  the'^Wood  of  the  Crofs,  blofToms  with 
Grace  and  Glory.  Put  them  in  mind  of  the  Examples  of 
divine  Deliverance,  when  there  has  been  no  outward  Prof- 

pe6l 


1 


Serm.  XL.  Living  above  the  Dead.  633 

ped  e>f  Help  and  Hope.  Lend  them  to  a  Meditation  of  the 
b.eavenly  State:  Point  their  Thoughts  upward:  Dire6l  their 
laith  and  their  Hope  thither;  Teach  them  to  look  at  the 
Things  that  are  unfeen  and  eternal,  that  they  may  be  able 
in  the  Language  of  Faith  to  fay,  Thefe  light  Affli^ions  'which 
are  but  for  a  Moment  are  workitig  for  us  an  eternal  Weight  of 
Glory,  2  Cor.  iv.  17,  i}?. 

There  are  no  Sorrows  among  the  Inhabitants  of  Heaven, 
no  Sufferings  there,  no  Pain,  no  Complaint;  nor  is  there 
any  need  of  your  Confolations :  This  is  a  Work  you  cannot 
do  in  Paradife,  but  God  delights  to  fee  his  Children  here 
comfort  one  another  in  their  Travels  thro*  this  Valley  of 
Tears,  this  tirefome  Wildernefs,  i  TheJJ^.  iv.  18.  Then  let 
us  give  our  Fellow-Chriftians  their  Due  of  Confolation,  and 
cffer  to  our  God  the  Sacrifice  of  his  Delight. 

VL  Forbearance  and  Forgivenefs  of  realor  fuppofed  Injuries,  is 
a  Grace  to  bepra6lifed  only  by  the  living  Chritlian.  Chrifi 
Jefus  our  Lord  demands  it,  and  lays  a  Bar  upon  your  Hopes 
uf  the  Forgivenefs  of  God,  if  ye  refufe  it  to  your  Fellow- 
Creatures.  Matt.  vi.  14,  15.  And  the  great  Apoftle  intreats 
you  to  pra6lice  it.  Put  on  therefore  {as  the  Eled:  of  God,  Ho- 
ly and  Beloved  )  Bowels  of  Mercies,  Kindnefs,  Humblenefs  of 
Mind,  Meeknefs,  Long-fuffering  ;  forbearing  one  another  and 
forgiving  one  another,  if  any  Man  hath  a  Qtiarrel  againft  any : 
Even  as  Chrifi  forgave  you,  fo  aljo  do  ye.  Col.  iii.  12,  13.  Cha- 
rity (or  Love,  as  it  Ihould  be  trannated)/z/^^rj  long,  beareth  all 
Things,  and  hopeth  all  things  ;  and  though  confider'd,  in  the 
general  Notion  of  Love  to  the  Saints,  it  lives  for  ever  in  Hea- 
ven ;  yet  thefe  fpecial  Exercifes  of  it  belong  only  to  this 
World.  Charity  or  Love  is  not  eafily  provoked,  it  thinketh  no 
Evil,  gives  every  Thing  the  beft  turn  that  it  will  bear,  and 
puts  the  bed  Senfeupon  all  Things  that  are  fpoken.  Othat 
every  living  Chriftian  might  adorn  his  Profeflion  with  the 
Exercife   of  this   Virtue ! 

Meeknefs  is  a  Grace  which  has  no  Place  in  the  upper 
World,  in  this  refpecl,  that  it  has  no  Trials  there.  Glorify 
God  your  Saviour  therefore  in  the  Days  of  your  Trial  here 
below,  and  heyQ  meek  andlozvly^s  he  was,  be  ye  flow  to  Anger, 
and  fwift  to  forgive,  as  God  your  Father  is.  When  you  hear 
a  Word  of  Offence  or  Reproach  fpoken,  and  feel  the  rifing 
Ferment  of  the  Blood,  watch  againfl:  it,  fubdue  it ;  this  is  the 
Hour  of  Battle,  fee  that  ye  come  off  Conquerors.  When 
there  is  a  Word  of  Bitternefs  upon  your  Tongue,  flifle  it, 

S  f  and 


634  '^^^  PRIVILEGE  of  the  Vol.  II. 

and  keep  filence,  fubdue  the  Temptation,  and  prevent  that 
Sin,  give  Glory  to  God  in  this  Manner,  which  the  Saints 
in  Heaven  cannot  do.  Dearly  beloved,  avenge  not  your  fehes, 
but  rather  give  Place  unto  JVrath  :  Be  not  overcome  with  Evil; 
but  overcome  Evil  with  Goody    Rom.  xii.  19,  21. 

Love  is  a  Virtue  that  floiiriflies  in  Heaven,  it  grows  high, 
it  fpreads  wide,  and  it  iliines  bright  in  the  upper  World. 
Love  is  a  Grace  that  out-Iives  Faith  and  Hope,  and  endures 
for  ever.  There  is  no  fuch  Union  of  Hearts,  no  fuch  fa- 
cred  Bonds  of  AiFe6tion  as  are  found  among  the  Saints  on 
high.  Heaven  is  the  very  Element  and  Region  of  Love; 
but  'tis  all  Love  to  God,  Love  to  Chrifi,  and  to  our  Fellow- 
Saints  :  For  Love  to  Enemies  is  not  known  in  that  Country, 
becaufe  there's  no  Enemy  there.  To  love  them  that  hate  us^ 
to  hlefs  them  that  curfe  us,  to  pity  and  forgive,  and  pray 
for  thofe  that  injure  us,  thefc  are  not  only  noble  Singula- 
rities of  the  Chriftian  Religion,  which  are  nor  known  a- 
mongft  all  the  Catalogues  of  Heathen  Virtuesy  but  neither 
are  they  pra(5lifed  in  the  heavenly  World.  As  glorious  and 
fublime  as  they  are,  yet  they  are  never  found  amongft  the 
Spirits  of  the  Jufl  made  perfedi  :  Thofe  holy  Souls,  are  all 
far  above  the  reach  of  Malice,  Hatred,  and  Enmity ;  there  are 
no  Objefts  there  for  them  to  exercife  thefe  divine  Virtues 
upon.  Love  to  Enemies  therefore  dwells  only  amongft  the 
living  Saints:  To  forgive  Injuries,  is  the  Glory  that  is  pe- 
culiar to  Chriftians  in  this  mortal  ftate,  and  our  blefled 
Saviour  has  a  moft  peculiar  Revenue  of  Honour  from  it. 

But  befides  the  Honour  that  Chrift  and  his  Gofpel  receive 
from  fuch  a  kind  and  Charitable  Condu6l,  there  is  aPleafure 
in  this  Vi6lory  over  Refentment,  that  far  exceeds  thePlea- 
fure  of  Revenge,  which  is  the  Delight  of  the  Wicked  :  And 
'tis  a  Pleafure  alfo,  which  the  Saints  above  cannot  partake 
of;  for  there  are  no  Oifences,  no  Injuries,  no  Provocations 
there  :  This  Life  alone  is  the  Time  to  forgive,  and  to  be 
forgiven.  Now  who  is  there  among  us,  that  would  not  feize 
the  Opportunity  of  every  Injury  and  Offence  to  praftife  a 
glorious  Duty,  and  enjoy  a  Pleafure  which  the  Blefled  in 
Heaven  cannot  tafte  ? 

VII.  Self  denial  and  Mortification  of  Sin^hehngs  alfo  to  this 
Life  alone.  'Tis  the  firft  Leflbn  in  the  School  of  Chrijiy  to 
deny  ourfelves  daily,  if  we  will  be  his  Difciple,  Luk,  ix.  23. 
but  it  is  the  Lejfon  of  the  School  and  not  of  the  Palace ;  a  Lef- 
fon  for  Earth,  and  not  for.  Heaven  j  for  in  the  World  above, 

our 


Scrm.  XL.  Living  above  the  Dead.  635 

our  Duty  is  all  Delight,  and  there  is  no  need  of  contradidt- 
ing  our  own  Pleafure,  or  our  Intercft,  in  order  to  pieafc  or 
fcrve  our  God,  or  our  Brother.  In  thofe  holy  Regions  every 
Part  of  our  Work  is  congenial  to  our  fandlificd  Natures,  and 
with  refifllefs  Appetite  and  Inclination  flie  fliall  purfuc  all 
the  Duties  that  belong  to  that  happy  State. 

Nor  are  there  any  Sins  to  be  mortified  there  :  The  Body 
of  Death  is  buried  with  the  Body  of  Fle(h  in  the  Grave,  and 
Earth  is  the  Place  where  the  Members  of  it  muft  be  put  to 
Death.     Mortify  therefore  your  Members  ivhich  are  upon  the 
Earth,  Fornicatioriy  Uncleannefs,  inordinate  Jffed;ion,  evil  Concu- 
fifcence  and  Covetoufnefsj  ivhich  is  Idolatry,  Col.  iii.  5.   Let  us 
be  daily  engaged  in  the  zealous  Practice  of  this  Duty,  and 
fubdue  all  the  unruly  Appetites  that  make  an  Aflault  upon 
our  Virtue,  that  defile  our  Conrciences,and  difturb  our  Peace. 
Now,  now  is  the  Time  to  fet  ourfelves  at  work  to  fight  a- 
gainft:  our  vicious  Inclinations,  and  our  irregular  Defires  ; 
Now  let  us  multiply  our  Victories  over  Sin  and  Self.     Earth 
is  the  Field  of  Battle  with  Sin  :  In  Heaven  our  Defires  fiiall 
all  be  pure  and  holy,  there  is  no  finful  wandring  Appetite, 
no  perverfeAfi'e6tion,no  irregular  Thought  or  Wifli  amongfl: 
all  the  Saints  above  :    There  is  no  Conteft  with  indwelling 
Corruptions,  no  fuch  Conquefts  are  to  be  gained  in  all  thac 
holy  and  happy  World.     There  are  no  new  Honours  of  this 
kind  to  be  given  to  JefuSy  the  Captain  of  our  Salvation,  nor 
any  new  Triumphs  to  be  obtained  over  Sin,  to  the  Glory  of 
divine  Grace.     Come  then,  let  us  befi:ir  ourfelves,  and  awake 
CO  the  Battle,  let  us  bravely  refill  the  Workings  of  Flefli  and 
Blood,  by  the  Aids  of  the  blefiTed  Spirit,  let  us  be  flrong  in  the 
Grace  that  is  in  Cbrifi  Jefus,  and  maintain  the  glorious  War- 
fare, like  Soldiers  who  fight  for  the  Honour  of  their  General, 
and  who  hope  for  a  Crown  of  Immortality. 

[  If  this  Sermon  be  too  long,  it  may  be  divided  here.  ] 

VIII.  Repentance  and  godly  Sorrow  for  our  pafl  Offences y  be- 
long  only  to  this  Life.  Converting  Grace  works  only  on 
Earth ;  we  are  called  to  Repent  in  order  to  be  forgiven,  7^^- 
pentand  be  converted  that  your  Sins  maybe  blotted  o«f,  Adlsiii.  19. 
And  the  Exercife  of  this  Grace  is  not  only  necefiary  ac  firft 
Converfion,*  (though  ic  mofi:  eminently  appears  at  that  Sea- 
fon)  but  ic  mud  run  like  a  Thread  through  the  whole  Courfe 
of  this  mortal  Life^  till  Death  fliall  puc  an  uccer  Ead  Co  Sin» 

S  f  2  Let 


636  The  Privilege  of  the  Vol.  II. 

Let  every  known  Sin  therefore  which  we  are  guilcy  of^  be 
attended  with  fome  new  and  fenfible  Exercife  of  Shame,  and 
Sorrow,  and  holy  Indignation  againfb  ourfelves.  Let  us  live 
in  a  daily,  conflanr,  penitent  Frame,  for  we  are  daily  Sinners. 
This  painful  Senfe  of  Sin,  this  holy  Mourning,  is  an  Honour 
done  to  the  Law  of  our  God.  "I'is  the  Living,  the  Living 
who  are  called  to  this  Work;  for  there  is  no  Repentance  in  the 
Grave:  Shew  your  Hatred  of  Sin  therefore  continually,  and 
your  fincere  Love  to  the  Law  of  Holinefs,  by  fuch  a  Hu- 
miliation as  becomes  an  imperfedl  Saint. 

You  will  ask  me.  Do  not  Saints  in  Heaven  repent  that  they 
ever  finned  here  on  Earth  ? 

I  anfwer,  That  whatfoever  Regret  they  feel  in  the  Memory 
of  their  paffc  Tranfgrefrions  'tis  not  attended  with  fuch 
fenfible  Shame  and  inward  Pain  at  the  Heart  as  are  neceffary 
to  that  Duty  of  Repentance  that  is  required  here  on  Earth; 
for  there  is  nothing  muft  break  in  upon  their  perfe6l  Peace 
or  Joy  in  Heaven.  Js  God  is  f aid  not  to  rememhcr  their  Iniqui- 
ties, bQCd.ui'Q  he  does  not  remember  them  in  order  to  punifh, 
fothe  Saints  above  are  not  faid  to  repent  0/ ^m,  becaufe  they 
have  no  fuch  Shame  and  Grief  accompanying  itas  whilflthey 
dwelt  on  Earth,  and  which  are  fome  of  the  moft  remarkable 
Ingredients  in  our  Repentance. 

But  w^  may  fuppofe  there  is  among  them  fome  Sort  af 
bolySef-difpHcency,  and  fomething  of  a  facred Regret,  that  ever 
they  offended  fuch  a  God,  and  fuch  a  Saviour  ?  There  will 
be  furely  an  inward  and  hearty  Difapprobation  of  their  for- 
mer finful  Ways  whenever  they  think  upon  them :  And,  in- 
deed, without  fome  Refledlion  on  their  former  Guile  and 
Mifery,  they  can  never  give  due  Glory  to  Chriji  their  Re- 
deemer, who  refcuedthem  from  their  Sorrows  and  their  Sins. 
But  all  the  painful  and  fliameful  Attendants  of  this  Grace  of 
Repentance  mult  be  baniihed  from  Heaven,  becaufe  'tis  a 
State  of  perfe6l  Joy  and  Peace. 

IX.  PatieKce  and  Siihmiffion  to  the  Will  of  God  under  all  man- 
7ier  of  painful  Providences,  gives  Glory  to  God  here  on  Earth, 
fuch  as  the  Saints  in  Heaven  cannot  give  him. 

We  are  taught  indeed  to  fay,  Lord,  thy  Will  be  done  on  Eartb, 
as  it  is  in  Heaven :  But  it  is  the  preceptive  Will  of  God,  or  the 
Will  of  his  Commands,  which  is  here  fignified,  not  his  pro- 
vidential Will,  whereby  he  puniflies,*  for  there's  noAffli6lion 
in  Heaven,  and  therefore  there's  no  fuch  Sort  of  SubmiiTion, 
no  Exercife  of  Patience  there  :   They  obey  the  Will  of  his 

Commands 


Scrm.  XL.  Livino  above  the  Dead.  637 

Commands  in  Pcrfcflion  there,  and  God  himfclf  las  no  Will 
that  ihcy  Ihoiild  futVcr,  or  endure  Sorrow. 

Shew  then,  O  Believers,  your  SubmilFion  to  the  Will  of 
God  here,  as  dear  and  obedient  Children,  when  your  heavenly 
Father  fees  it  needful  to  chaften  you.  Heb.  xii.  6,  7,  8,  &c. 
If  ye  endure  Chajleniiig^  God  dealetb  with  you  as  with  Sons  •,  for 
what  Son  is  he  whom  the  Father  chajleneth  not  ?  Give  him  Re- 
verence therefore  when  he  correcfts  you,  and  be  ye  in  Subje^ion 
tc  the  Father  of  Spirits  and  live.  'Tis  only  Children  under  Age 
that  their  earthly  Fathers  fcourge  and  chaftife  •,  fuch  are  Chri- 
ftians  in  this  World,  the  Sons  of  God  in  their  Infant  State  ; 
but  when  the  Children  are  grown  up  to  manly  Age,  they 
have  no  more  Chaftifement  -,  fuch  are  the  Saints  In  Heaven, 
who  are  grown  to  the  Fulnefs  of  the  Meafure  of  that  Stature 
which  God  defigns  for  them  in  Chrtfl,  This  Life  therefore 
is  the  only  Time  when  you  can  honour  the  Sovereignty  and 
the  Wifdom  of  God  your  Father,  when  he  fees  fit  to  take  his 
Rod  in  Hand,  and  to  inftrud  you  in  Righteoufnefs. 

X.  A  facred  Compaffion  for  perifhing  Sinners^  and  longing  De- 
fire  and  Labour  for  the  Converfion  of  Souls ^  is  a  Bufinefs  that 
belongs  to  this  Life  only.  When  we  are  pad  the  Line  of 
Time,  and  enter'd  into  Eternity,  we  can  add  no  new  Subjeds 
to  the  Kingdom  of  our  Lord  :  This  is  a  Service  that  can  be 
performed  no  where  but  in  the  prefent  State  :  'Tis  the  Livings 
and  they  alone  that  have  this  Work  intruded  with  them. 
When  the  Lips  are  clofed  in  the  Grave  they  cannot  fpeak  for 
God,  nor  exhort  Sinners  to  be  faved. 

Let  Minifters  call  up  all  their  Powers  then  to  the  blefTed 
Work  of  the  Gofpel.     Let  them  flir   up  all  their  Gifts,   and 
employ  them  all  for  the  W^elfare  of  immcJftal  Souls.     What  is 
their  Furniture  of  human  Learning  ?  W^hat  are  their  Talents 
of  Oratory,  their  flowing  Language,  and  the  Art  of  Perfwa- 
fion  ?    What  is  their   Vivacity  of  Spirit,  their  Sweetnefs   of 
Voice,  their  penetrating  Force  of  Elocution  ?  What  are  all  thefe 
but  W^eapons  of  Warfare  to  fight  againft  the  Kingdom  of  Satan 
among  Men,  and  Inflruments  to  build  up  the  Church  of  God 
6n  Earth  ?  What  are  they  all  but  confecrated  Gifts  to  win  Souls 
to  Chrift  out  of  the  Kingdom  of  this  World  }  They  are  given 
only  for  Service  in  the  prefent  Life.  Let  us  ufe  them  then  with 
our  utmoft  Skill  for  thefe  holyPurpofcs :  For,  whether  there  be 
Tongu^Sy  theyfhall  ceafe  ?  Whether  there  be  Knowledge  and  hu- 
man Learning,  thatfhall  vanifh  away  f    Thefe  poor  imperfedb 

S  f  3  Talents 


638  T/A^  Privileges  of  the  Vol.  11. 

Talents  are  not  made   for  Heaven.     Let  our  Zeal   therefore 
employ  them  to  the  utmofl  on  Earth. 

O  let  us  he  injiani  in  Seafon  and  out  of  Seafon^  and  proclaim 
the  Terrors  of  the  Law  to  awaken  the  Scupid  and  Impenitent, 
to  make  them  Ry  from  the  Wrath  to  come.  Let  us  publifh 
the  glad  Tidings  of  the  Gofpel,andby  all  the  Methods  of  Com- 
palTion  and  Tendern  efs,  let  us  befeech  arid  in  treat  Smmrs  to  le 
ruwcilcd  t9  God.  Let  us  fet  the  unfearchable  laches  of  Cbrifi 
before  them,  the  All-fuffickncy  of  his  Riglueowfnefs,  and  the 
Power  of  his  Grace  •,  and  fludy  and  contrive  how  we  may  addrels 
their  Confciences  in  the  mod  fuccef^ful  Manner,  till  we  have 
won  their  Hearts  over  to  Chrift  and  Salvation. 

And  let  this  not  only  be  the  Labour  of  the  Sanifluary,  and 
the  Work  of  our  publick  Oirces  in  the  Church,  but  let  the 
Houfcs  where  we  dwell,  and  the  Families  where  we  vifit,  be 
AVitncfTes  for  us  in  the  great  Day,  that  we  have  inftmfled  and 
w.arned  the  Souls  of  Men,  that  we  have  carried  on  the  Bufinefs 
of  the  Pulpit  in  the  Parlour,  and  have  fpread  the  Savour  of  the 
K^e^JoUdge  of  Omfi  through  all  our  Converfations. 

Let  Parents  that  are  follicitous  for  the  eternal  Welfare  of  their 
Ofr-fpring,  and  love  their  Son^:,  and  Daughters  as  their  own 
Souls,  let  them  feize  the  prefent  Opportunity  for  this  Sort  of 
Work.  Let  them  make  ufe  of  all  the  Language  of  gentle  Au- 
thority and  ofconftrainingLove,to  win  the  Hearts  of  their  Chil- 
dren to  God,  to  perfwade  them  to  accept  of  the  Grace  of  Ci^r//?, 
and  fnatch  them  as  Brands  out  of  the  Burning.  Let  Friends 
and  dearefi  Relathes,  let  Mafiers  and  Rulers  of  Families,  lay 
hold  on  every  juft  Occafion  to  fpeak  of  the  Things  of  God  to 
thofe  that  are  near  them.  Life  is  the  only  Time  to  exprefs  our 
Zeal  for  God,  and  Love  to  Souls,  in  fuch  a  Manner  as  this. 
When  we  pray,  thy  Kingdom  come,  we  fliould  awaken  our  En- 
deavours to  gain  fome  new  Subjects  to  Chrijl. 

Come,  let  us  all  engage  our  own  Confciences  in  this  facred 
and  compafTionate  Work,  while  we  conlider,  that  to  Day  is  the 
accepted  Time,  now  is  tJ:>e  Hour df  Salvation.  God  may  put  an 
End  to  our  own  Lives,  or  the  Lives  of  our  Friends  to  Morrow, 
and  either  their  Death  or  ours  will  prevent  this  Sort  of 
W^ork  forever.  Then  we  can  fpeak  no  more,  or  they  can  hear 
us  no  more  :  they  will  be  forever  out  of  the  Reach  of  our  com- 
panionate Defires  to  fave  them.  We  may  fend  our  bitter  Sighs 
and  our  fruitlefs  Groans,  after  them,  when  they  are  gone  down 
to  Darknefs  without  Hope  •,  and  wc  may  feel  the  inward  Anguifli 

of 


Scrm  XL.  Living  ahvc  the  Dfah.  659 

of  a  fliarp  anJ  painful  Ucpciuanco,  while  through  ourNcglcd', 
and  their  own  Folly  and  VVickednefs,  they  arc  curfing  the  Day 
of  their  Birth,  and  crying  out,  in  full  Dcfpair,  under  the 
Torture  of  divine   Vengeance. 

XL  Another  Grace  which  can  be  exercifed  only  in  this  Life, 
is.  Holy  ZeaU  and  Eoldncjs  in  the  ProfeJJion  of  Chri/lianity,  with 
Courage  in  fuffcring  for  Chrijl.  Thefe  are  Virtues  that  belong 
only  to  our  mortal  State  ;  thefe  are  made  neceflary  to  the  Saints, 
by  the  Oppofition  that  is  raifed  againfl:  true  Religion  by  the 
Men  of  this  World.  Mere  in  this  World,  tky  that  'wilt  live 
Godly  in  Chrijl  Jtfus  viujl  fujfcr  Pcrfcculicn^  2  Tim.  iii.  12.  Our 
Saviour  himfclf,  in  the  firfc  Publication  of  his  own  Gofpel,  en- 
dured the  Ccntradiriion  cf  Sinners  againjl  himfelf  •,  he  fealed  his 
Dodlrinc  v.ith  his  own  Blood,  and  has  given  his  Followers  a  glo- 
rious Example  of  a  fuffcring  Zeal  and  holy  Fortitude.  Imitate 
him  who  endured  the  Crofs  and  dejpijed  the  Shame. 

This  Sort  of  Virtues  doth  not  belong  to  the  heavenly  State; 
for  there  is  no  Oppofition  made  to  Truth  and  Holinefs  :  There 
are  no  fuch  Trials  of  our  Zeal  and  Courage  in  Heaven,  Courage 
to  fpeak  boldly  for  Chrijl.,  and  Zeal  to  give  him  public  Glory, 
by  maintaining  his  Gofpel  in  the  Face  of  Terror  and  Death  5 
for  there  are  no  Infidels,  no  Sinners,  no  Enemies  in  all  the  hea- 
venly Regions.  There  are  no  threatning  Tyrants,  no  perfecu- 
ting  Powers,  no  penal  Laws  in  the  upper  World  ;  No  Prifons, 
no  Fires,  no  Gibbets  nor  Axes  there  for  the  Followers  of  the 
Lamb  -,  no  cruel  Mockings,  nor  fo  much  as  a  reproachful 
Word  ;  but  the  greater  our  Zeal  is  for  the  SeiVice  of  God  and 
our  Saviour  in  the  heavenly  State,  the  greater  fliall  be  our  Hon- 
our and  Applaufe  among  the  Inhabitants  of  that  Country. 

Endure  then  for  a  Seafon,  ye  Difciples  0^ Chrijl,  grow  bold  in 
the  Profcfilon  of  his  Name,  and  exult  with  holy  Joy,  that  yon 
are  counted  worthy  to  fuffer  Shame  for  his  fake.  Acls  v.  41.  'Tis 
here  onEarth  only  that  'tis  in  your  Power  to  fhew  how  much  you 
love  your  Saviour  more  than  your  Life,  and  that  your  Lcve  to 
your  Lord  is  ftronger  than  Death  v/ith  all  its  Terrors.  Upon 
this  Account  fhall  I  exhort  you  to  pradlife  what  the  Apoftle 
James  expreffes  •,  James  i.  2.  Count  it  all  Joy  .^my  Brethren,  when 
ye  fall  into  divers  temptations  -,  for  the  Proof  or  Trial  of  yow' 
Faith  (hall  appear  honourable  and  glorious  when  Chrifl  comes,  i 
P^t,  i.  7.  'Twas  a  frequent  and  facred  Ambition  among  the 
primitive  Chriftians  to  contend  for  the  Crown  of  Martyrdom. 
This  World  is  the  only  Stage  for  fuch  bloody  Contii6h,  and  this 

S  f  4  Life 


64.0  The  Privilege  of  the  Vol.  IL 

Life  is  the  only  Seafon  wherein  we  can  obtain  the  Addition  of 
this  Ornament  to  our  Crown  of  Glory. 

XII.  May  I  add  in  the  lajl  Place,  that  a  calm  and  cbearful 
Rea  dine fs  for  a  Removal  out  of  this  World,  is  an  Honour  done 
to  Chrijl  and  his  Gofpel  here  on  Earth,  which  belongs  not  to 
the  heavenly  State.  Death^m  the  Courfe  of  Nature,  as  well  as  by 
the  Hands  of  Violence,  hath  always  fomethlng  awful  and  formi- 
dable in  it.  Flefh  and  Blood  Hirinks  and  trembles  at  the  ap- 
pearance of  a  DifTolution,  and  Chrift  delights  to  fee  the  Grace 
that  he  has  wrought  in  his  Saints,  gain  the  Afcendency  over 
Fiefli  and  Blood,  and  conquer  the  Terrors  of  Death  and 
the  Grave.  He  loves  to  fee  his  Followers  maintain  a  ferene 
Soul,  and  venture  into  the  invifibfe  World  upon  the  Merit  of 
his  Blood,  with  holy  Fortitude  and  a  chearful  Faith.  'Tis  only 
the  living  Chriftian  that  can  die,  and  glorify  God  his  Saviour  in 
that  great  and  important  Hour.  The  Saints,  who  are  arrived 
at  Heaven,  dwell  in  the  Temple  of  God^  andfhall  go  no  mere  out. 
They  are  forever  poffefTed  of  Life  and  Immortality,  There  are 
no  more  Deaths  or  Dangers  for  them  to  encounter,  no  more 
Terrors  to  engage  their  Confiidi:.  Death  is  the  laft Enemy  of  the 
Saints  ;  and  when  the  Chriftian  meets  it  w^ith  facred  Courage, 
he  gives  that  Honour  to  the  Captain  of  his  Salvation,  which  the 
Saints  in  Glory  can  never  give,  and  which  he  himfelf  can  never 
repeat.  Dying  with  Faith  and  Fortitude  is  a  noble  Conclufion 
of  a  Life  of  Zeal  and  Service.  'Tis  the  very  laft  Duty  on 
Earth  ;  when  that  is  done,  then  Heaven  begins. 

Thus  I  have  made  it  evident,  in  many  Tnftances,  that  there 
is  a  rich  Variety  of  Virtues  and  Graces  to  be  exercifed  in  this 
Life,  which  have  no  PJace  after  Death,  and  upon  this  Account 
the  living  Chrilfian  may  he  faid  to  have  fome  Advantage  beyond 
the  Bead. 

Here  an  Objecftion  or  two  will  arife  that  may  require  an 
Anfwer. 

Ohje5f.  I .  But  is  not  Heaven  always  reprefented  as  a  State  of 
Perfedion  ?  Is  not  Grace  and  Holinefs  more  compleat  there 
than  ever  they  have  been,  or  can  be  in  the  Time  of  our  mortal 
Life }  And  yet,  how  can  it  be  a  State  of  greater  Perfedtion,  if 
fo  many  Graces  are  wanting  there  ? 

Anfw.  Thefe  Graces  which  belong  to  the  living  Saint,  and 
have  no  Place  among  the  happy  Dead,  are  but  the  various  Ex- 
ercifes  of  a  fanftified  Mind,  arifing  from  fome  Imperfections 
in  our  prefent  State.  Faith  is  owing  to  our  want  of  Sight :  Hope 

is 

3: 


Serm.  XL.  Living  above  the  Dead,  641 

is  owing  to  our  u\mt  cf  Enjoyment  ;  Patience^  Courage^  Compaffi- 
CH^  Forbearance^  Forgi'jtnej)^  Repentance^  and  fuch  like  Graces, 
arc  owing  to  the  Sins^  the  Sorrows^  or  the  Temptations  that  arc 
found  in  this  World  only.  The  Follies,  the  Midakcs,  the  In- 
firmities of  our  felvcs,  or  our  Fellow-Chriftians,  or  the  Wick- 
ednefs  of  the  World  wherein  we  live,  are  the  only  Things 
that  give  Occafion  for  the  Exercifc  of  fuch  Graces  as  I  have 
now  mention'd  i  therefore,  in  a  perfe(ft  State  there  is  noRoom 
for  them 

Yqi  every  Saint  in  Heaven  has  a  fandlified  Nature,  which 
is  the  Root  and  Spring  of  all  thefe  Graces,  and  they  would  ap- 
pear in  glorious  Exercife  again,  if  there  were  any  Objefls,  or 
Occafions,  or  Seafons  proper  to  excite  them.  Therefore  the 
Saints  above  are  not  defedlive  in  any  Virtue  or  Grace,  though 
they  have  no  acflual  Exercife  of  feveral  of  them  in  Heaven. 
S<3  God  himfelf  would  not  be  in  himfelf  lefs  merciful  if  he  ap- 
peared in  any  Province  of  his  Dominion,  where  there  was  no 
Creature  in  Mifery,  and  confequencly  no  proper  Object  for 
Mercy.  He  is  a  God  of  infinite  CompafTion  and  Forgivcncfs 
(lill,  tho'  he  has  no  immediate  new  Exercifes  of  them  in  Hea- 
ven, in  a  World  where  no  Sinners  are ;  for  Sin  and  Mifery  are 
the  only  proper  Occafions  of  Forgivenefs  and  Mercy.  Thus 
the  Saints  in  Heaven  are  perfedl  in  Grace  and  Holin efs,  even 
though  there  are  no  proper  Objefls  or  Occafions  for  this  Holi- 
nefs  or  this  Grace  to  manifeft  it  felf  in  fuch  peculiar  Inftances 
as  I  have  been  defcribing  in  this  Difcourfe. 

Object,  2.  How  can  it  be  faid,  that  a  living  Chriftian  has  any 
Advantage  above  the  Dead  .^  Is  not  Heaven  better  than  Earth  ^ 
And  upon  that  Account,  is  not  Death  often  reprefented  to  us 
under  moll  pleafing  Colours  in  the  Gofpel,  as  'tis  an  Efcape 
from  the  Sins  and  Sorrows  of  this  prefent  State,  and  as  it  con- 
veys us  into  the  World  of  blefTed  Spirits,  where  there  are  in- 
finite Advantages  above  any  Thing  to  be  enjoy'd  in  this  Life  ? 
Anjw.  Though  the  livingSaint  has  fome  Advantages  which 
the  Dead  cannot  partake  of,  yet  *tis  very  true,  that  the  Ho- 
nours, the  Pleafures,  the  Joys,  the  Perfedlions,  and  the  Advan- 
tages of  Heaven,  when  fumm'd  up  together,  are  far  more  and 
greater,  and  are  infinitely  preferable  to  thofe  on  Earth  ;  but 
they  are  not  all  of  the  fame  kind.  When  we  compare  the 
State  of  Grace  and  the  State  of  Glory  together,  we  may  boldly 
fay,  the  State  of  Glory  has  vaflly  the  Preference  \  and  St.  Paul 
himfelf  thought  fo,  Phil.  i.  21,  23,  To  Is  dijfolv'd^  and  to  be 

with 


%2  <rhe   Privilege  of  the  Vol.  II. 

with  Chrijl^  is  far  better  xhm  to  dwell  in  this  finful  World. 
He  aflerK  it,  that  Death  would  be  his  own  Gain  ;  yet  ftill  he 
allows  there  are  fome  Advantages  of  this  Life  which  Death 
would  deprive  him  of  ^  for  (fays  he)  for  me  to  live  in  the  Flefh^ 
will  be  for  the  Honour  of  Chrijl  in  his  Churches  •,  and  I  ihall 
have  this  Fruit  of  my  H^q^  even  the  Furtherance  of  your  Faith  and 
Joyy  ver.  22,  and  25. 

When  we  are  encouraging  Chriflians  to  live  above  the  Fear 
of  Death,  we  reprelent  to  them  all  the  Glories  and  Felicities  of 
the  future  World,  which  are  infinitely  fuperiorto  all  Things  we 
can  enjoy  in  this  Life.  But  while  we  continue  here  on  Earth, 
under  the  Diliicul ties  and  Hardfhips  of  the  prefent  State,  we 
have  need  of  Patience^  that  when  we  have  done  the  Will  of  God^ 
we  may  receive  the  Prcmifes^  Heb.  x.  36.  And  we  have  need 
of  all  thofe  peculiar  Advantages  to  be  fet  before  us,  which  can 
belong  to  our  Stations  here  on  Earth,  on  purpofe  to  fupport 
our  Patience,  to  bear  us  up  under  prefent  Burdens,  and  make 
us  adlive  in  prefent  Duties  :  Altho'  itmuftbeflill  con  fell,  that 
all  thofe  Advantages  of  this  Life,  join'd  with  our  prefent  Sins 
and  Sorrows,are  much  inferior  to  the  a6lual  Tafte  and  Fruition 
of  the  Joys  of  Heaven, whereSin  andSorrow  are  known  no  more. 

This  Thought  very  naturally  leads  me  to  the  Improvement 
and  Conclufion  of  my  Difcourfe,  which  I  fhall  wind  up  briefly 
in  thefe  four  pradical  Inferences. 

Infer.  I.  Since  there  are  many  Virtues  and  Duties  v/hich  be- 
long only  to  this  prefent  Life,  Let  us  lofe  no  Opportunity  for 
the  practice  of  them^  for  the  next  Day  or  the  next  Hour  may  put 
it  for  ever  out  of  our  Power  to  praElice  them.  Eternity  is  a  long 
Duration  indeed,  but  it  v.^ill  never  afford  us  one  Seafon  for 
vifiting  the  Sick,  for  feeding  the  Hungry,  or  for  Charity  and 
Meeknefs  toward  thofe  who  injure  us  :  Eternity  itfelf  will  never 
give  us  one  Opportunity  for  the  pious  Labours  of  Love  to- 
ward the  Converfion  of  iinful  Acquaintance  and  Relatives.  O 
let  us  not  fjffer  this  precious  Lamp  of  Life  to  burn  in  vain,  or 
Weeks,  and  Days,  and  Hours  to  Aide  away  unemploy'd  and 
ufelefs.  Let  us  remember,  that  while  we  are  here,  we  work 
for  a  long  Hereafter  •,  that  v/e  think,  and  fpeak,  and  aft  with 
Regard  to  an  eternal  State,  and  that  in  Time  we  live  for.  Eter- 
nity. Let  us  call  up  all  our  Powers  to  Adlivity  and  Dili- 
gence, that  not  a  Day  of  our  fhort  Lives  may  pafsaway, 
but  what  may  turn  to  our  Account  in  the  Years  of  Eter- 
nity. While  God  ispleafed  to  delay  our  Heaven,  let  our  Con- 
tinuance 


Serm.  XL.  Living  above  tkc  Dead.  643 

tinuance  on  Earth  be  filled  up  with  the  various  Excrcifc  of 
fuch  Graces  as  are  fLitcd  to  our  prclent  Station?.  Let  this  be  a 
new  Spring  and  Motive  to  our  Zeal,  that  we  are  doing  fuch 
Honours  to  God  and  our  Saviour  here  on  Eartli,  of  which 
none  of  the  Saints  above  arc  capable,  and  for  which  this  Life 
is  the  only  Seafon  :  And  let  it  appear  in  the  Day  of  Retribu- 
tion, that  the  Length  of  our  Life  on  Earth,  [las  been  a  great, 
and  real,  and  everlafting  Advantage  to  us,  by  preparing  us  for 
a  higher  Station  after  Death,  and  a  fairer  Inheritance  in  that 
World  which  is  everlapLing. 

Infer.  II.  no"  your  Hopes  of  Heaven  he  never  fa' well  ground- 
ed^yet  be  not  too  impatient  of  dwelling  longer  on  the  Earth  :  And 
though  your  Burdens  end  Sorrov:s  may  be  very  great  in  Life^  yet 
he  not  too  hafty  and  importunate  in  your  Dejires  of  Death.  Sup- 
port your  felf  under  all  the  Fatigues,  Trials,  and  Difficulties  of 
the  prefent  State,  with  this  Confideration,  that  you  are  now 
cmploy'd  in  fuch  Service  for  God,  and  paying  fuch  a  Tribute 
of  Honour  to  him  in  your  fufferingCircumftarces,  as  all  the 
Saints  in  Heaven  cannot  do.  Some  of  the  Children  of  God  in 
this  World  have  been  too  impatient  of  Life,  and  too  eager  in" 
t'leir  Importunities  for  Death  and  the  Grave.  Job  and  Elijah  ' 
were  great  Favourites  of  Heaven,  but  they  fail'd  a  little  in  this 
Point  :  And  God,  in  the  Courfe  of  his  Providence,  afterward 
made  it  appear  what  eminent  Service  he  had  for  them  both 
to  do  before  they  left  this  World.  Elijah  was  defign*d  to  re- 
form the  whole  Nation  of  Ifrael  from  Idolatry  -,  and  Job  to  be 
the  Parent  of  a  new  large  Family,  and  give  the  World  an  Ex- 
ample of  God's  rewarding  Providence.  If  Life  he  yoUrs^  O 
Chriftian,  and  be  numbered  among  your  PofTeflions,  be  not  too 
hafty  to  part  with  it,  nor  to  throw  away  that  Talent  which  may 
yet,  in  Days  to  come,  be  employ 'd  to  the  fignal  Honour  of  thy 
God  and  Saviour. 

Infer.  III.  If  Life  he  almofl  fpent^  and  you  have  done  little  for 
God,  fee  that  in  your  lafi^your  dying  Hours,  {if  poffible)  you  fpeak 
and  a^ for  his  Glory.  Let  not  the  whole  Seafon  of  Life  quite 
pafs  away,  and  be  turn'd  over  like  a  blank  Leaf  which  has 
none  of  the  Praifes  of  God  *  written  upon  it.     A  Word   of 

*  It  was  a  Cuftom  in  former  Days  for  Merchants  in  their  'Books  of  Ac- 
counts to  have  Laus  Deo,  or  Praife  to  Gcd^  written  in  the  beginning  of  every 
Leaf,  and  it  ftood  on  the  Head  of  the  Page  in  large  and  fair  Letter?,  to  put 
them  always  in  mind,  that  in  all  their  human  Affairs  they  fhculd  carry  on  a 
divine  Defign  for  the  GJory  of  God. 

Warning. 


644  ^^^  Privilege  of  the  Vol.  II. 

Warning  from  a  Death-bed  may  make  a  deep  and  happy  Im* 
prefTion  on  thofe  that  hear  it,  and  through  divine  Grace  may 
fave  a  Soul  j  and  if  fo,  thou  fhalt  hear  of  it  again  with  Ho- 
nour and  Applaufe  in  the  great  Day.  The  Thief  that  was 
converted  upon  the  Crofs,  fpoke  a  Word  for  Chrift  in  his  laft 
Moments,  and  it  has  been  bled  to  refcue  many  from  the  Jav/s 
of  Defpair  :  That  dying  Creature  had  done  nothing  for  God 
in  his  Life  \  a  vicious  Life,  and  a  wicked  Creature  !  But  the 
PfofefTion  of  finccre  Faith  and  Repentance  which  he  made  at 
his  Death,  hath  been  richly  honoured  in  the  Kingdom  of 
Grace  ;  and  I  am  perfuaded  it  has  helped  many  a  fearful  Chri- 
flian  on  toward  the  Kingdom  of  Glory. 

Infer.  IV.  If  fomany  valuahls  Works  are  done^  and  fo  many 
Graces  are  exercifed  on  Earth  which  have  no  Place  in  Heaven^ 
then  the  Lives  of  the  Saints  are  worth  praying  for.  Precious  in 
the  Eye  of  God  is  the  Life  of  his  Saints,  and  they  fhould  be 
precious  in  the  Eye  of  Man  too.  When  an  adlive  ufeful  Chrif- 
tian,  when  a  pious  Magiflrate,  when  a  zealous  and  faithful 
Minifter  goes  down  to  the  Dufc,  alas !  how  much  Good  ceafes 
from  the  Earth  forever  !  The  World  knows  not  what  it  lofes 
by  fuch  a  Death. 

Let  not  Children  be  impatient  at  the  length  of  Life  which 
their  holy  Parents  enjoy  :  You  know  not,  Children,  what  Bene- 
fit ye  may  reap  from  their  Example,  their  Counfels,  their  earn- 
ed Prayers,  and  fecret  WreftUngs  with  God  for  your  Souls : 
Let  us  have  a  Care  that  we  do  nothing  that  may  break  the 
Spirits  of  our  pious  Friends,  or  that  may  haften  the  Departure 
of  holy  Perfonsfrom  this  lower  World,  whofe  Virtues  and  Gra- 
ces are  of  eminent  Ufe  among  U5.  Let  us  rather  pray  earneftly 
that  God  would  lengthen  out  the  Days  of  thofe  who  fpeak  and 
a6i:  with  a  ufeful  Zeal  for  the  Honour  of  Chrift,  and  for  the 
Welfare  of  the  Souls  of  Men.     When  Death  once  has  put  a 
Period  to  their  Days,  all  this  fort  of  Service  is  finished  forever ; 
and  we  our"  felves  may  fuftain  unknown  Lofs  by  their  fpeedy 
Departure  out  of  this  World. 

The  Recollection. 

Is  not  this  a  ftrange  Doctrine  which  I  have  heard  to  Day, 
that  a  Chriftian  on  Earth  has  many  Privileges  which  can  never 
belong  to  the  Saints  in  Heaven  ?  jls  it  not  ftrange  Tidings  to 
hear,  that  there  are  many  Graces  to  be  exerciiedin  this  Life, 

which 


Serm.  XL.  Living  above  the  Dead.  645 

which  neither  Saints  nor  Angels  can  pradlicc  in  the  holy 
and  heavenly  World  ?  And  yet  the  Evidence  is  fo  H:rong, 
and  the  Truth  is  fo  plain  and  certain,  that  I  fee  it,  and  I 
niLfl  believe  it.  Remember  then,0  my  Soul,  thouhafl:  one 
more  Motive  to  Diligence  in  all  the  Duties  of  Life  than 
ever  thou  hadft  before  :  And  thou  hafl  alfo  one  more  Sup- 
port under  all  thy  Sorrows,  beyond  what  thy  former  Days 
were  ever  acquainted  with.  A  delightful  Support  it  is  un- 
der Sufferings,  and  a  noble  Motive  to  Duty.  Awake  a- 
wake,  all  my  a6tive  Powers,  let  every  Grace  be  in  exercife, 
and  every  Talent  be  employ'd  to  bring  this  Revenue  of 
Honour  to  my  God  and  my  Saviour  in  this  Life,  which  the 
Saints  above  cannot  give  him,  and  which,  at  the  Moment 
of  Death,  muft  for  ever  ceafe. 

BlefTed  Spirit,  lead  me  to  the  Pra6lire  of  the  mod  ufeful 
Duties,  that  my  Service  may  be  of  a  large  Extent  both  to 
God  and  Man.  Now  let  me  Itudy  and  contrive  wherein 
I  may  befl  promote  the  Interefl  of  Chrifl:  and  his  Gofpel 
here  on  Earth.  Let  me  bear  the  Burdens  of  Life  with  a 
holy  Satisfa6tion  :  Let  me  endure  the  Fatigues  of  Labour 
with  a  facred  Pleafure  :  Let  me  refifl  the  Temptations,  let 
me  fuftain  the  Sorrows  of  Life  like  a  good  Soldier  of  Chrijl 
in  the  prefent  Field  of  Battle.  Heaven  will  have  other 
Bufinefs  for  me,  and  proper  Work  of  its  own  :  That's  the 
Place  of  Joy  and  Triumph. 

Forgive,  O  my  God,  all  my  Slothfulnefs  in  Duty,  and 
my  Impatience  of  Suffering.  Let  this  new  and  glorious 
Motive  poffeis  my  Spirit  powerfully,  and  influence  all  my 
future  Condudl,  that  when  the  Meflenger  of  Death  fliall 
tell  me,  /  mufi  he  employ  d  in  this  fort  of  Work  no  more,  I 
may  look  back  from  the  Borders  of  Eternity,  and  rejoice 
that  I  have  been  aflifled  by  divine  Grace,  to  do  fo  much 
for  God  on  Earth  ;  and  when  I  am  call'd  away  from  the 
prefent  Stage  of  Aftion,  I  may  be  received  by  my  great 
Mafter  at  the  Gates  of  Heaven,  with  2l  well  done  good  and 
faithful  Servanty  come,  enter  into  the  Joy  of  thy  Lord. 
Amen. 


*****t*****r*^**^**t^^*^|c^^i^^^^^^^^i^:|(.i^jj^^j^^j^^^^jj^i)^jj^|f 


SERMON 


646  "^he  Death  of  Vol.  II. 


SERMON    XLI. 

Death  improv'd  to  our  Advantage. 

I   Cor.  iii.  22. 
Whether  Life  or  Death ^ All  are  yours, 

TH  E  chief  Thing  which  the  Apoftle  has  in  his  Eye  in 
thefe  Verfes,  is  to  reprefent  the  Glory  and  Grandeur,  the 
Treafures  and  Pofleffions  that  every  Believer  is  a  Partaker 
of,  by  Virtue  of  hislntereft  in  Chrijl  \  and  to  fliew,  that  whatfo- 
everPerJons  or  Affairs  a  Chriflianhas  to  do  with  in  the  natural^the 
civile  and  the  Religious  Life^  they  floall  all  turn  to  his  Benefit  fome 
"Way  or  other.  All  the  Circumftances  that  attend  him  while  he 
continues  herein  this  World,  and  even  his  Departure  out  of  it 
too,  fhall  work  for  his  Good.  Death  is  numbered  among  his 
PofTelTions  as  well  as  Life.  Death  may  be  terrible  to  Flefh 
and  Blood,  for  'tis  a  Curfe  in  its  original  Nature  and  Defign, 
and  Sinners  will  find  and  feel  the  Curfe  of  it  *,  but  'tis  tranf- 
form'd  into  a  BlefTing  to  the  Saints  by  the  abounding  Grace  of 
the  Gofpel. 

I  confefs,  'tis  a  Chriflian^s  own  Death  that  the  holy  Writer 
feems  chiefly  and  moil  particularly  to  defign  and  intend  here  : 
And  this  I  fliali  moft  largely  infift  upon.  But  ^ince  Death  in 
all  its  Circumftances  and  Attendants,  in  all  the  Extent  of  its 
Dominion,  and  with  all  its  Power,  is  under  the  fovereign  Ma- 
nagement of  God  our  heavenly  Father  •,  'tisconftrain'd  to  fub- 
ferve  his  kind  and  gracious  Purpofes  to  his  own  People,  in  all 
its  Forms  and  Appearances.  And  I  think,  upon  this  Account, 
that  I  fhall  not  tranfgrefs  the  Apoftlc's  great  and  general  De- 
fign, if  I  take'  the  dreadful  Name  of  Death  in  its  wideft  and 
moft  formidable  Extent  of  Power,  and  with  relation  to  all  its 
Vi(5lories  •,  and  fliew,  l^ow  even  in  this  largeft  Senfe  it  is  appoint- 
ed to  fubferve  the  Glory  of  God,  and  the  Kingdom  of  Chrijf^ 
and  by  the  Grace  of  the  New  Covenant,  it  is  rendcr'd  ufeful  and 
beneficial  to  every  true  Chriftian  -,  on  this  Account  therefore  it 
may  be  numbred  amongft  his  PofTelTions.     Death  is  yours. 

With 


Serm.  XLI.  Mankind  improvd.  ^47 

With  this  View  I  ihall  endeavour  to  run  through  thefe 
five  general  Heads  following,  and  improve  each  of  them,  in 
a  few  Particulars,  to  the  Benefit  of  Chriftians  agreably  tothe 
Defign  of  my  Text. 

Death  is  made  ufeful  to  a  Saint  when  we  confider  it. 
(i.)  As  reigning  over  all  Mankind  in  general.  (2.)  As 
feizing  on  ivipcJiitent  ami  unpardoned  Sinners.  (3.)  As  taking 
captive  the  Bodies  of  the  Saints,  (4.)  As  depriving  us  of  our 
dear  Relations  and  Kindred,  And,  (5.)  As  bringing  our  own 
Bodies  down  to  the  Dujl, 

I  confefs,  I  was  very  unwilling  to  leave  the  Death  of 
Chrijl  out  of  this  Catalogue  ;  for  his  Death  is  not  only  the 
moil  eminent  Bleiling  to  every  Chriftian  but  'tis  alfo  the 
Price  that  purchafed  all  other  Bleflings  in  Time,  and  in  E- 
ternity.  'Tis  the  Death  of  Chrifi:  thac  may  be  called  a  Chri- 
flian's  richefl  Treafure,  for  it  procures  for  him  all  the 
Treafures  of  Grace  and  Glory.  'Tis  the  Fruit  of  his  Death, 
that  all  Things  are  ours,  whether  Paul  or  ApolloSy  or  Cephas, 
or  Things  pnfent,  or  Things  to  come.  'Tis  his  Death  that 
gives  Truth  and  Virtue  to  the  Words  of  my  Text,  and  to 
all  the  rich  and  fpreading  Comments  upon  it,  thac  Faith  can 
make  hereon  Earth,  and  thac  our  Souls  fliall  tafle  and  enjoy 
hereafter  in  Heaven. 

Yet  when  I  confider,  thac  the  Death  of  Chrifi  is  more  di- 
re6lly  expreffed  in  many  other  Scriptures,  and  does  not 
feem'ac  all  to  have  been  the  Defign  of  St.  Paul  in  this 
Text  ;  and  when  1  furvey  what  a  vail  and  copious  Subje6l 
I  mud  enter  into,  if  I  recount  the  Riches  ofBleffing  thac  are 
derived  from  this  Spring,  I  chufe  to  refer  thac  Subject  co 
another  Seafon. 

1  proceed  therefore,  according  to  the  Order  I  have  pro- 
pofed,  to  treat  of  the  various  Advantages  to  be  derived  from 
this  Propofition,  Death  is  yours. 

Firfl,  The  Death  of  Mankind  in  general  floall  he  made  profi- 
table to  Believers.  The  Death  of  all  the  Sons  and  Daughters 
of  Adam^  fliall  promote  the  Improvement  of  the  Children 
of  God,  in  Knowledge,  Grace,  and  Holinefs;  foritinflrudls 
them  in  three  mod  ufeful  LeiTon?. 

I.  It  gives  them  a  mofl  powerful  and  fenfihle  Lecture  on  the 
FanityofMan,  A  Burying-Place  fill'd  with  Tombs, is  alively 
Book  of  human  Frailty  :  It  repeats  the  melancholy  LefTon 
ineveryLeaf.  Each  licde  Grave  (lone  becomes  a  Preacher 
of  Vanity  to  the  Living,  even  in  the  profound  Silence  of  the 

Dead. 


(548  The  Death  of  c  Vol.  IL 

Dead.  This  is  the  Doftrine  of  every  rifing  Hillock,  this 
is  the  univerfal  Theme:  And  every  (lately  Monument  there 
llrikes  the  Beholder  with  the  fame  mortifying  Truth  ; 
though,  perhaps,  it  fwells  with  many  pompous  Titles  and 
Images  of  Honour.  And  this  LefTon  of  Vanity  flands  writ- 
ten there  flill  in  fair  and  indelible  Charadlers,  though  the 
Name  of  the  Dead,  and  all  their  Praifes  be  quite  worn  out. 
Duil  and  Allies,  even  without  an  Infcription,  and  without  a 
Monument,  are  filent  but  powerful  Teachers. 

Alas,  what  is  Man  in  his  beft  Eftate!  A  poor  mortal  dying 
Creature  !  When  we  read  the  Hiflories  of  pad  Ages  and 
foreign  Nations,  and  find  thatthofe  whole  Nations  and  Ages* 
are  all  dead,  and  mingled  with  the  Dull,  and  even  thofe  who 
once  made  a  great  Buflle  and  Figure  in  this  World  are  now 
but  an  empty  Name ;  we  cry  out^lVhat  vain  Creatures  "joe  are  ! 
When  we  behold  our  Neighbours  and  our  Acquaintance,  on 
the  Right-Hand  and  on  the  Left,  dropping  away  all  round 
us ;  when  we  fee  one  following  another  daily  down  to  the 
Grave  of  Silence, 'tis  a  very  natural  and  juftRefleftion;^/^)', 
hoiv  frail  is  Man!  When  we  behold  the  Young,  the  Healthy, 
the  Fair,  and  the  Strong,  the  Rich,  and  the  Powerful, 
together  with  the  Poor,  the  Feeble,  and  the  Slave,  all  yield- 
ing to  the  common  Law  of  Death,  and  turning  into  Earth 
and  Rottennefs,  we  have  jufh  Occafion  to  cry  our.  What  a 
vain  empty  Thing  is  human  Nature,  even  the  beft  of  it!  A 
Piece  of  pretty  mouldring  Clay ;  Thefe  Bodies  of  ours  are 
fine  and  curious  Engines,  but  made  of  the  Duft,  and  to 
Dull  they  return  again. 

This  is  the  common  State,  Situation,  and  View  of  Things 
in  all  Seafons,  and  in  every  Generation.  But  when  we  fix 
our  Thoughts  onfome  fpecial  Seafons  orCaufesof  Mortality, 
when  we  think  of  a  Famine^  or  a  Peftiknce  that  fweeps  away 
Thoufands  in  a  few  Days,  that  empties  the  whole  Streets  in 
a  Night  or  two,  and  lays  Towns  or  Cities  defolate  ;  when 
we  read  of  JVars  and  .Battles  that  overfpread  the  Mountains 
with  Slaughter,  and  cover  vafl  Plains  with  human  Carcafles ; 
when  we  hear  of  Storms  at  Sea  that  drown  many  Hundreds 
at  once,  and  perhaps  fome  Thoufands  fink  down  to  Death  in 
their  floating  Habitations,  then  we  are  more  feelingly  pene- 
trated with  a  Senfe  of  our  Vanity,  then  we  figh  and  groan 
aloud,  and  break  out  into  this  mournful  Language  ;  0  Lord! 
hafl  thou  made  all  Mankind  in  vain  1  How  awful  is  thy  Go- 
vernment! 


1 

I 


Scrm.  XLI.  Mankind  Impru'Sd.  649 

vernir.cnc!  Wc^^v  terrible  are  thy  Judgments,  thou  almighty 
SmcTcign  o(   Life  and  Death   ! 

'I'he  ancient  Saints  h:ivc  made  fuch  Remarks  ofLcn,  and 
mixed  thefe  Scenes  of  Morcahcy  with  their  piuiis  Thoughts, 
and  turned  them  into  Devotion  :  They  have  drawn  many 
fcrious  and  pathetick  Inferences  from  fuch  Mechtations  on 
Death,  and  vented  their  Mtifrngs  ofTho't  in  holy  Language. 

(  I.  )  ''  Shall  Man  compare  himfelf  with  God  ?  Mortal  Man 
"  that  dwells  ir  Houjes  of  Clay,  whofc  Foundation  is  in  the  Dujl^ 
'^  and  ijnko  if  crujhed  before  the  Moth  !  Shall  he  fee  himfelf  to 
fi  contend  ^ith  the  eternal  God  his  Maker '^  Job  iv.  17, 18,  19. 

Agai«i  (-0  '^  What  little  llcafon  have  we  to  be  proud 
<t  andboallful  !  Poor  dying  Mulhrooms,  and  ftart  up  for  a 
«  fe»v  Hours,  but  cannot  affure  ourfelvesof  To-morrow  !  To 
a  :0:iY  we  fwell  and  look  big  among  Men,  to  Morrow  we 
<c  are  a  Feafb  for  Worms.  Our  Days  are  as  an  Hand's  Breadth  ; 
f  verily  every  Man  at  his  beft  EJiate  is  altogether  Vanity^  Pfal. 
**  xxxix.  5. 

Again,  (3. )  *^  How  vain  and  fruitlefs  a  thing  is  it  to  put 
^'  our  Truft  in  Princes^  or  in  the  Son  of  Man,  in  whom  there  is  no 
"  Help"^  His  Breath  goeth  forth,  he  returns  to  his  Earth,  in  that 
*'  very  Day  his  Thoughts  peri/Jj^  Pfal.  cxlvi.  3,  4.  Man  is  too 
*^  weak  a  thing  to  encourage  or  fupport  our  Confidence. 

And  (4.)  ^'  What  a  neceffary  Duty  is  it  then  to  fix  our 
<^  conflant  Dependance  upon  God,  even  in  all  the  common 
<«  Affairs  of  Life  !  Let  us  not  fay  therefore,  that  to  Day  or  to 
*'  Morrow  we  will  go  into  fuch  a  City,  and  continue  there  a  Tear^ 
<  and  buy  and  fell  and  get  Gain ;.  whereas  ye  know  not  what  will 
'^  be  OK  the  Morrow :  For  what  is  your  Life  ?  It  is  e-'jen  a  Vapour^ 
<'  that  appeareth  for  a  little  Time^  and  then  vani/Jjes  away  ;  for 
*^  that  ye  ought  to  fay,  If  the  Lord  will,  we  floall  live  to  do  this 
"  or  that,  James  iv.  13.  14,  15."  And  'tis  the  fame  Infer- 
ence that  holy  David  makes  more  than  once  upon  a  Survey 
of  the  Mortality  of  Man,  in  the  Pfalms  jud  before  cited. 
Lord,  what  wait  I  for  ?  My  Hope  is  in  thee  :  Happy  is  he  that 
hath  the  God  of  Jacob  for  his  Help,  whofe  Hope  is  in  the  Lord 
his  God,  who  kecpeth  Truth  for  ever,  Pfal.  xxxix.  ^?7^  cxlvi.  The 
Lord  is  an  everlafling  Friend,  he  lives  when  Creatures  die, 
and  fulfils  his  Word  of  Truth,  when  the  Words  of  Princes 
perifli  with  their  Breadth. 

2.  The  Death  of  Mankind  in  general  foews  us  the  dreadful 
Evil  and  Defert  of  Sin.  It  difcovers  to  us  the  awful  Holinefs 
4nd  terrible  Majejty  of  God ;  and  ic  teaches  us  what  a  fuhlime 

T  t  Faluc 


6so  The  Death  of  y^j    jj^ 

Value  he  puts  upon  his  ownLaiv,  and  how  fearfully  lie  avenges 
the  Violation  of  ir.  I  join  thefe  three  things  Log;ether  be- 
cuLife  they  ibnd  fo  nearly  connedted  in  the  divine  Oeconomy' 
(i.)  The  Liniverfal  Death  of  Mankind  fliews  us,  what^i 
dreadful  and  heinous  Evil  there  is  in  Sin,  and,  what  mde  Dejlruc- 
tion  it  has  deferred,  Rom.  v.  12.  By  one  Man  Sin  entered  into 
the  J^Forld,  and  Death  by  Sin,  and  fo  Death  paft  upon  all  Men 
for  that  all  have  finned;  for  the  IVagts  cf  Sin  is  Death,  Rom^ 
vi.  23,  Man  was  made  innocent,  and  whiie  he  continued 
obedient,  he  was  immortal :  TranigrelFicn  and  Death  came 
in  together:  A  formidable  Pair!  'i'wo  dreadful  Numes  h\^ 
with  Mifchief  and  Ruin  to  human  Nature  !  ^     ^ 

When  we  fee  the  dying  Agonies  of  poor  Mankii^  our 
Fellow-Creatures,  our  Brethren  in  FJeili  and  Blood,  let  ^s  re- 
member the  Sin  of  our  common  Father,  that  firfl  fubjc-^ed 
him  and  all  his  Poflerity  to  Death  ;  and  Jet  us  refledl  up^n 
ihe  dreadful  Evil  that  is  contained  in  the  Nature  of  eve^ 
Sin  ;  for  it  deferves  Death  at  the  Hand  of  God.  Alas,  hov 
often  has  the  befl  of  us  deferv'd  to  die,  for  our  Tranfgref-^ 
fions  have  been  multiply'd  v/ichouc  Number. 

(  2.  )  The  Death  of  all  Mankind  m.akes  a  folemn  Difcovery 
to  us  of  the  terrible  Majejly  of  God,  and  the  Judice  that  attends 
his  Governmenr.  He  will  not  pafs  by  the  Guilt  of  his  rebel- 
lious Creatures,  without  a  due  Refeniment  of  iheir  Crimes. 
And  even  though  he  pardons  the  Sins  of  his  own  People,  fo 
as  to  fecure  them  from  eternal  Vengeance,  yec  they  mufl 
pafs  through  Death,  that  they  may  learn  what  an  evil  and 
bitter  Thing  it  is  to  have  offended  againft  their  Maker  and 
their  God. 

When  we  fee  a  Church-yard  fili'd  with  little  Hills  of  Mor- 
tahty,  the  Ruins  of  a  Pari&i,  or  a  fpacious  Town,  and  the 
Dull  of  many  Generations,  we  naturally  cry  our,  as  in  Deut, 
xxix.  24.  Wherefore  hath  the  Lord  done  thus  unto  this  Land,  and 
ivhat  meaneth  the  Heat  of  all  this  great  Anger  ?  The  next  Verfe 
will  give  you  an  Anfwer  to  it;  yea,  every  Man  may  anfwer 
himfelf,  Becaufe  they  have  forfaken  the  Lord  their  God ;  thcv 
have  forfaken  his  Covenant  of  Life,  zud  finned  a  gainfl  him.  Thofe 
dreadful  Words,  In  the  Day  thou  eateft  thou  /halt  die,  have  been 
putting  into  Execution  almoll  fix  thoufand  Years,  and  the 
Lord's  Anger  is  not  yet  turned  away,  but  his  Hand  is  Jlretched  out 
flilly  the  Vengeance  of  the  Lord  is  not  yet  fuliv  executed 
according  to  the  jufl:  Demerit  of  Sin.  Though  Saints  are 
faved  from  the  difmal  Confequences  of  Death,  yec  God  would 

HOC 


Serrn.  XLI.  Mankind  imprcvd.  651 

not  rcfciic  them  from  dying,  that  they  inight  always  remem- 
ber what  Sin  dcfcrvcd. 

Thus  the  Death  of  all  Mankind  difcovcrs  to  us  the  awfui 
MajeQy  of  God  our  Maker,  who  will  not  be  affronted  by  Iiis 
Creatures,  without  terrible  Rcfentmenc ;  he  is  a  holy  and  a 
jeiilous  God. 

3.  It  teaches  us  the  high  Value  that  God  has  for  his  own 
Law,  that  he  will  rather  dalha  whole  Creation  to  pieces,  than 
fuiTer  his  holy  Law  to  be  infuked  and  broken,  without  fome 
llcparation  of  the  I  lonour  of  ir.  The  Race  of  Adam  is  doom-' 
cd  to  Death,  for  the  fiike  of  Sin  againft  this  Lnw,  and  Mor- 
tality and  a  Curfe  fprcad  over  this  lower  World. 

Let  us  inure  our  Thoughts  to  fuch  Refledtions  as  thefe, 
that  we  may  ever  keep  our  Souls  in  awe  of  the  Majefuy  of 
God,  and  dread  the  Thoughts  of  breaking  his  Law,  which 
he  values  above  a  whole  World  of  Men. 

O  that  Sin  may  bccomiC  the  moft  hateful  Obje6l  in  out 
Eyes  ;  'tis  this  that  has  laid  Cities  defolate,  and  fills  the 
Graves  ;  'tis  this  that  has  corrupted  and  deftroy'd  our  Na- 
tures ;  it  has  turn'd  Millions  of  flrong  and  well-form'd  Bodies 
into  Dud :  It  has  ruin'd  the  mod  beautiful  Part  of  God's  lower 
Creation,  and  is  fending  Thoufands  daily  to  the  Pic  of  Cor- 
ruption and  noifome  Darknefs.  'Tis  Sin  has  fiird  our  Na- 
ture with  Difeafes,  and  fown  the  poifonous  Seeds  of  Mor* 
tality  and  Death  in  every  Son  and  Daughter  of  Adam.  A 
malignant  and  fatal  Poifon,that  has  dedroy'd  all  the  Nations 
upon  Earth,  and  buried  them  under  Ground,  Heaps  upon 
Heaps,  in  above  an  hundred  SuccefTions  ! 

But  I  now  go  on  to  another  didin61:  Leiron,that  t\i^ Death 
of  all  Mankind  teaches  us. 

3.  It  informs  us,  in  a  very  fenfible  and  aife6ling  Manner, 
that  ive  ourfehes  viufi  fJjortly  die,  and  a'xakens  the  Soul  to  actual 
Preparation  for  its  Departure ^  Heb.  ix.  27.  It  is  appointed  for 
all  Men  once  to  die,  and  after  Death  the  Judgment,  Joflraa 
and  Da'-jid,  Saints  and  Kings,  tell  us,  they  go  the  Way  of  all 
all  the  Earth  :  The  Grave  is  the  Houfe  appointed  for  all 
the  Livi?2gy^  Job  xxx.  23.  When  we  behold  one  after  ano- 
ther, made  of  the  fame  Flelh  and  Blood  as  J  we  are^  going 
down  -to  the  Dud  in  a  long  continual  Succeffion,  we  have  a 
folemn  Warning,  that  we  mud  fliortly  follow :  There  is  no 
Ranfom  in  this  Cafe,  no  Hope  of  Safety,  no  Door  of  Efcape, 
and  as  Solomon  exprefles  it,  There  is  no  Difcharge  in  this  JVar^ 
Ecclef.  viii.  8. 

Tea  A 


es2  The  Death  of  Vol.  11 

A  tru-p  Chxiilian  takes  Notice  of  this  with  a  pious  Awe 
upon  his  Spirit ;  and  when  he  is  ready  to  grow  drowfy  and 
feciire,  i\ye  Sight  of  a  Fiinera),  or  a  Grave,  (liall  roufe  him 
out  of  his  fleepy  Temper,  and  awaken  Religion  into  Life 
again :  When  he  hear£  of  a  Neighbour's  Death,  he  asks  his 
own  Soul,  ylrt  thou  ready^  ?  for  the  next  Summons  may  come  to 
call  thee  avoay  into  the  IVorld  of  Spirits^  to  ftand  before  God  the 
Judge  of  all 

Thus  a  Child  of  God  reaps  fome  Advantage  by  thefpread- 
•  ing  Empire  of  Death  over  all  Mankind  ;  he  makes  a  facred 
Improvement  of  the  terrible  Wafbe  that  the  King  of  Terrors 
has  made  over  all  the  Earth  :  He  learns  the  Vanity  and 
Emptineis  of  Man  in  his  bed  Eflate  :  He  grows  humble  and 
dependant  on  the  eternal  God  :  He  reads  the  dreadful  Evil  of 
Sin  on  every  Tombftone  :  The  Death  of  every  Man  calls  him 
aloud  to  prepare  for  his  own,  and  to  be  in  a6lual  Readinefs 
for  his  Entrance  into  the  invifible  World.  Happy  Souls, 
who  take  this  Warning,  and  ftand  ever  prepared  ! 

But  I  proceed  to  the  next  General  Head  which  I  propofed ; 

Secondly,  As  the  Death  of  Mankind  in  general,  gives  thefe 
divine  LeiTons  to  a  Saint,  fo  the  Death  of  impenitent  Sinners, 
which  hath  fomething  in  ic  very  terrible, /w^y  be  turned  to  the 
Adijuntage  and  Profit  of  Believers,  thefe  three  or  four  Ways. 

I.  If  we  are  true  Chriftians,  and  perfecuted  and  injured 
here  on  Earth,  then  the  Death  of  the  Wicked  delivers  us  from 
our  Enemies,  and  releafes  us  from  the  Wrath  of  our  Oppref- 
fors.  In  the  Grave  the  Wicked  ceafe  from  troubling,  as  well 
as  the  Weary  are  at  reft.  Job  iii.  17. 

Look  back  to  the  Diflance  of  Three  Thoufand  Years, 
and  fee  the  Children  of  Ifrael  on  the  Banks  of  the  Red-Sea^ 
rejoicing  in  the  Lord  their  Deliverer,  when  an  Army  of  Egyp- 
tian Carcafles  floated  on  the  Waters,  or  were  call  up  in  Heaps 
upon  the  Shore  :  Thefe  were  the  cruel  OpprefTors  of  the 
People  of  God  :  They  were  drowned  in  the  Evening,  and 
the  Morning  Light  difcover'd  the  FJavock  that  Death  had 
made,  and  the  Salvation  it  wrought  for  Ifrael,  in  the  14th 
and  15th  of  Exodus. 

See  the  whole  City  of  Jerufalem^^nd  Hezekiah  at  the  Head 
of  them,  triumphing  in  the  Lord,  when  he  fent  the  Angel 
of  Death,  and  deilroy'd  the  Befiegers :  A  hundred  and  four- 
fcore,  and  five  thoufand  Afjyrlans  lay  dead  on  the  Border  of  the 

City, 


.>cr:i].  XLL  Sinkers  imprcod.  653 

Cicv,  Ija.  xxxvii.  3(5.  By  terrible  Things  in  Right coufncfs  God 
auj-iucred  the  Prayer  of  his  Saints. 

And  at  the  Death  of  Herod,  the  Father  and  Mother  of  our 
hlefied  Lord  were  glad,  for  they  returned  from  their  Flight; 
they  came  from  the  Land  of  Egypty  and  dwelt  in  their  own 
Land  again  ;  and  tiie  Child  ycfus  was  faved  from  the  mur- 
derous Defigns  of  that  cruel  Man,  Matt.  ii.  i(). 

Such  Fxamples  of  Advantage  which  the  Saints  receive 
from  the  Death  of  the  Men  of  Violence,  their  impious  and 
bloody  Enemies,  arc  frequent  in  Hicred  Hiftory  :  And  wc 
may  remark  in  our  Day,  how  many  a  Time  God  hath  faved 
us  in  Great-Britain,  when  we  have  been  on  the  Borders  of 
Deflrutlion,  by  the  Death  of  PerfecuLors  at  Home  and  Abroad. 
TheMonarchs  of  the  Earth  have  been  turned  down  to  their 
Graves  one  Year  after  another,  and  the  Churches  of  God, 
in  many  Nations,  have  found  Reft  and  Deliverance. 

2.  I'he  Death  of  impenitent  Sinners  has  been  many  a 
Time,  the  happy  Occafion  of  the  Converfion  of  a  Saint,  There 
is  many  a  holy  Soul,  now  in  Heaven,  that  was  firft  awakened 
to  fly  from  the  Wrath  to  come,  by  the  Death  of  fome  of 
his  wicked  Companions  in  his  younger  Years.  When  a  Snare 
falls  fuddenly,  and  feizcs  a  little  Bird  or  two  of  the  Flock, 
the  red  take  Wing  toward  Heaven,  and  fly  for  Safety.  And 
happy  are  thofe  Souls,  who  take  the  terrible  Warning,  who 
fly  to  the  facred  Refuge,  and  lay  hold  on  olfer'd  Grace, 

When  a  vile  Wretch  is  feiz'd  in  the  midfl  of  his  Com- 
panions, and  his  Sins,  and  fent  down  to  Hell  and  Deflru^lion 
in  a  Moment,  the  very  Gates  of  Hell  feem  to  open  before 
our  Faces,  to  receive  the  Rebels ;  fuch  a  Spe6lacle  fills  the 
Hearts  of  thole  that  are  near  him,  with  Amazement  and  Ter- 
ror, and  hath  often  been  the  firft  Means  of  fending  them  to 
the  Throne  of  Grace ;  and,  by  Degrees,  to  the  Gates  of  Hea- 
ven. The  Story  of  Peter  Faldo  is  famous  on  this  Occadon, 
who  was  a  rich  Merchant  of  Lions  m  France,  but  had  noSenfc 
of  inward  Religion,  or  true  Piety.  When,  in  the  midft  of 
Feafting  and  Merriment,  he  faw  one  of  his  Companions  fLruck 
with  fudden  Death,  he  was  awaken'd  to  ferious  Thoughts  of 
Eternity :  Upon  this  he  apply'd  himfelf  to  ftudy  the  Scrip- 
ture, and  difcover  the  Errors  of  the  Roman  Church  ,•  he  ac- 
quainted his  Friends  with  them,  and  inflru6led  the  Poor,  v/ho 
were  continual  Partakers  of  his  Bounty.  Then  being  ex- 
communicated by  the  Popiflo  Clergy,  he  retired,  with  fome  of 
his  Difciples,  to  the  Vallies  of  Piedmont,  where  he  found  fome 

T  t  3  Chriftians 


654-  ^'^-'^  Death  of  Vol.  11. 

Chriflians  of  an  ancient  and  primitive  Scamp^  and  joining 
with  them,  eftablifli'd  thofe  Churches  which  are  called  the 
Vaudois,  and  are  famous  in  lliftory,  even  to  this  Day. 

Bifliop  Biirnel  alfo  tells  us,  in  the  Life  of  the  Lord  Chief 
Jujlke  Hale.ih^t  in  Iiis  younger  Years  he  gave'himfelf  up  to 
xnuch  Frolick  and  Vanity,  till  one  of  his  loofe  Companions 
fell  down  on  a  fudden,  and  they  thought  him  dead:  Which 
jfurprizing  Providence  fent  Mr.  Hals  to  his  Knees,  to  pray 
earneftly  for  the  Recovery  of  his  Companion,  and  laid  a  Foun- 
dation for  that  Life  of  eminent  Virtue  and  Religion,  which 
is  defcribed  in  thofe  Memoirs.  Thus  not  only  the  Death  of 
profligate  Sinners,  but  even  the  Appearance  of  their  Death, 
Fias  been  blefl  to  gracious  Purpofes,  for  the  Converfion  and 
Salvation  of  others. 

3.  The  Death  of  the  Wicked  gives  the  Children  of  God  gh- 
rious  Matter  for  Praife  to  his  dijiinguifoing  Grace,  When  they 
fee  or  hear  of  a  harden'd  and  impenitent  Sinner,  cut  off  in 
his  Guile  and  Obftinacy,  and  in  the  Purfuit  of  his  Lufb,  the 
holy  Soul  cries  out  with  Thankfulnefs  and  Zeal,  Glory  be  to 
^that  Grace  'mho  has  made  the  Difference  betwixt  him  and  me  ! 

And  this  is  flill  more  remarkable,  when  a  Sinner  dies  with 
all  the  Terrors  of  God  upon  him,  when  the  Sting  of  Death 
enters  into  hisHearr,.and  fliarpens  all  his  lad  Agonies,  when 
Confcience  is  awaken'd  with  all  its  Horrors,  and  the  Soul  is 
plunging  v/ith  its  Eyes  open  into  a  Gulf  of  everlafting  Mifery. 
Ohow  fenfiblydoes  thisaffedl  the  Heart  of  a  true  Chriflian  ! 
He  Hands  and  wonders,  and  adores  that  rich  Mercy  that  has 
fnatch'd  him  as  a  Brand  out  of  the  Burning.     ^^  fFhat  am  /, 
*^  fays  he,  by  Nature  more  than  another ^  that  God  fhould  have 
^'^  called  me  by  his  Grace,  ami  given  vie  Repentance  unto  Life^  while 
^'  this  poor  PVretcb  continued  oljiinate,  and  impenitent  ?    We 
^(  were  both  Sons  of  Jdam  the  Sinner,  alienated  from  the 
^'  Life  of  God,  and  Enemies  to  all  that  is  holy  :   We  were 
*^  both  favour'd  with  the  Means  of  Grace,  and  fat  under  the 
«'  Miniftrations  of  the  flime  Gofpel.     Who,  or  v/hat  am  I 
»'  better  than  my  Neighbour,  that  God  fhotild  powerfully  in- 
'^  cline  my  Heart  to  accept  the  offered  Salvation  ?    That  he 
*^  fhotild  have  prepared  7ne  as  a  Veffel  of  Mercy ^  to  he  fiWd  with 
**  Gloryy  Vv^hile  my  old  Companion  has  now  made  himfelf  a 
<'  compleac  VeiTel  of  Wrath,  and  fitted  himfelf  for  fwifc 
"  DeftruiSlion  ?    Rom,  ix.  22,  23.  By  Nature  1  was  a  Child 
^^  of  Wrath,  as  well  as  he,  a  Rebel,  and  a  vile  Tranfgreflorj 
^^  without  God,  without  Ch)'iji,  and  without  Hope :  And  why  was 

^f  not 


Scrm.  Xl.I.  Saims  impmd.  6ss 

<'  not  I  fciz'd  by  divine  Jullicc,  in  thofe  Days  of  my  Rcbel- 
*^  lion,  and  made  a  Sacrifice  to  the  Indignation  of  (rod  ? 
^'  What  Merit  was  there  in  me,  that  I  Ihould  be  fpared,  while 
*'  iny  Companion  fiiffcrM  under  fpeedy  Vengeance  V  Lee 
<'  the  Freedom  and  llichcs  of  Grace  be  adored  for  ever  : 
'^  'Twas  rich  and  fovcreign  Grace  that  fpared  me.  And 
*^  now,  through  the  abounding  Mercy  of  God,  I  hope  I  have 
*^  fled  to  lay  hold  on  the  Refuge  fet  before  me  ;  my  Heart 
*^  is,  in  fome  Meafure,  fandtified,  my  Nature  renew'd,  and 
*'  my  Sins  pardoned.  Blefled  be  the  Lord  who  hath  given 
*^  me  Hope  in  Deathy  while  the  Wicked  are  driven  aviay  in  their 
"  Wickednefsy  driven  far  away  from  Hope  and  Heaven, 
*^  Prov.  xiv.  32. 

4.  The  Death  of  impenitent  Sinners  does  another  Service 
alfo  for  the  Saints,  in  that  it  fenfibly  excites  their  Pity  and  their 
Prayers  for  the  Living,  h  awakens  the  Exercife  of  pious  Cha- 
rity for  the  Souls  of  their  Friends,  that  are  yet  in  the  Gall  of 
Bitternefsyand  in  the  Bond  of  Iniquity,  A  true  Chriftian,  thac 
has  tailed  of  the  Grace  of  God,  can  hardly  be  fuppofed  to 
fee  his  impenitent  Neighbour  feized  with  fudden  Death,  and 
fent  away  to  Darknefs,  but  it  touches  the  Springs  of  holy 
Tendernefs  within  him,  and  conftrains  him  to  fpeaka  Word 
CO  others  in  the  fame  Danger,  and  to  lift  up  a  Cry  to  God 
upon  their  Account  for  Grace  and  Salvation.  Surely  that 
Chriftian  is  not  in  a  right  Temper  of  Mind,  who  can  fee  or 
hear  of  impenitent  and  guilty  Souls  feiz*d  away  from  his 
Neighbourhood  or  his  Acquaintance,  and  plunging  intoEcer* 
nity  with  Horror  and  Defpair,  and  yet  have  no  Compailion 
awaken'd  in  him,  no  Bowels  of  Pity  moving  for  thofe  of  his 
Acquaintance  that  are  involved  in  the  fame  Iniquities,  and  are 
yet  in  the  Land  of  the  Living,  and  on  this  fide  Hell.  Such 
an  awful  Providence  is  like  a  Warning-word  which  Heaven 
puts  into  our  Mouths,  that  we  may  echo  it  with  folemn  Hor- 
ror round  the  Neighbourhood,  and  try  to  roufe  flupid  Sinners 
from  their  dangerous  and  fatal  Lethargy. 

[  Here  is  a  proper  Paufe  in  this  Sermon  if  it  he  too  long  to  be 
read  at  once,  ] 

But  'tis  Time  now  to  leave  this  General  Head,  and  go  on 
to  the  next. 

Thirdly,  If  the  Death  of  hardened  Sinners  turns  to  the  Ad- 
vantage of  the  Saint,  the  Death  of  Fellow-Cbrijiians  /hall  cer- 
tmnly  work  for  bis  Benefit  too, 

T  t  4  You 


656  The  Death  of  Vol.  IT. 

You  will  be  ready  to  fay,  *^  ^Fhat  ?  Can  the  Lojs  of  good 
'«  Men  from  the  Earth  ever  be  turned  into  a  Benefit  I  Can  the 
^«  Death  of  Saints  bring  any  Advantage  to  the  Survivers  ?"  Ye?, 
fureiy,  if  they  die  like  Chriftians  indeed,  in  the  lively  Exer- 
cifes  of  Faith  and  Hope;  and  this  will  appear  in  thefe  four 
Particulars, 

1,  It  confirms  our  Faith  in  the  Gofpel  of  Chrijl,  and  fupports 
our  holy  Profejfion.  It  gives  us  an  Aifurance  of  the  1  ruth 
and  Power  of  our  Pveligion,  above  all  other  Religions  in  the 
World,  when  it  enables  a  poor  feeble  dying  Creature  to  face 
Death  with  Courage,  to  look  beyond  the  Limits  of  Life  and 
Time,  and  venture  into  an  unfeen  World  with  holy  Joy  and 
Triumph.  It  gives  us  a  glorious  Evidence  that  the  Principles 
of  Chriftianity  are  fuch  as  will  juftify  all  the  Labours  of  a 
holy  Life,  and  will  bear  us  out  in  the  ProfefTion  of  it,  in  the 
midfl  of  Ridicule  and  Mockery,  of  Perfecution  and  Martyr- 
dom. This  fureiy  muft  be  a  Religion  coming  down  from 
God,  that  can  give  the  Weak  and  the  Unlearned  fuch  a 
Courage,  as  to  encounter  Death  itfelf  without  Fear ;  and  that 
not  from  a  flupid  and  fenfelefs  Temper  of  Spirit,  nor  from 
a  brutal  Hardinefs,  fuch  as  carries  the  Horfe  and  the  Hero 
into  the  Battle,  but  with  a  clear  and  full  Difcovery  of  God 
and  his  Holinefs,  of  our  own  Sins  and  his  forgiving  Grace, 
this  Religion  can  enable  us  to  venture  into  his  immediate 
Prefence..  How  glorious  is  our  Gofpel,  how  divine  a  Doc- 
trine is  this  I  It  has  wrought  ten  Thoufand  fuch  Wonders 
by  Faith  in  the  Blood  of  Ctrifi,  as  the  great  Atonement  for 
Sin,  and  the  only  way  to  the  Father. 

A  Saint  leaving  this  World,  and  putting  off  Mortality,  with 
the  Light  of  Heaven  breaking  in  upon  his  Soul,  and  the 
Beams  of  Glory  fliining  round  about  him,  with  divine  Jcy 
andTranfporc  in  his  Countenance,  and  the  Language  of  Hea- 
ven upon  his  Lips,  brings  the  invifible  World  into  prefer t 
Viev/ ;  The  pious  Spe6lators  grow  up  to  a  fenfible  Affurance 
of  the  Glories  and  Felicities  of  that  invifible  World  ;  each 
of  them  fits  on  the  Borders  of  Paradife,  each  of  them  gets  a 
Glimpfe  of  the  New -Jeruf akin ^^nd  all  the  heavenly  Country^ 
and  this  adds  new  Strength  to  his  Faith  and  Hope. 

2.  The  glorious  Death  of  ourFellow-Chriftians,  greatly  er,-- 
courages  the  Imitation  of  their  holy  Life.  To  fee  a  Child  of  God 
die  from  amongft  Men,  leave  this  World  with  a  holy  Con- 
tempt and  fincere  Pleafure,  and  enter  into  the  Prefence  of 
his  heavenly  Father  with  a  filial  Coiifidence  3  to  fee  him  finifli 

his 


Serm.  XLL  Saints  improvd.  6sj 

his  Race  with  Joy,  and  (as  it  were)  lay  hold  on  Salvation, 
and  put  on  his  heavenly  Crown :  This  calls  aloud  upon  us  to 
tread  in  the  fame  Steps,  to  purfue  the  blefled  Prize,  and  to  be 
Folloivers  of  theniy  who,  through  Faith  and  Patience,  inherit  the 
Fromifcs,  Heb.  vi.  12.  When  we  mark  the  perfecl  Man,  and 
behold  the  Upright y  and  fee  that  his  End  is  Peace,  we  are  ani- 
mated to  walk  with  God  inthe  iameUprightnefs,  and  to  prcfs 
after  the  fame  Perfe6tion.  Ha'oing  fiich  a  Cloud  of  fVitncfjes 
that  has  gone  before  us,  and  Chrijt  our  Lord  at  the  Head  of 
them,  cu^  run  loith  Patience  the  Race  that  is  fet  bfore  nSy  till 
we  arrive  at  the  promifed  Glory. 

To  fland  near  the  Bed  of  a  dying  Saint,  and  obferve  the 
f^veet  Serenity  of  his  Soul  under  the  Agonies  of  his  Flefli, 
would  force  Balaam  himfelf  to  fay,  Let  me  die  the  Death  of 
the  Righteous,  and  let  my  laji End  be  like  his.  But  the  Chridian 
goes  further,  and  with  holy  Zeal,  and  humble  Dependence 
upon  divine  Grace,  eflabliihes  himfelf  in  the  Ways  of  Ho- 
linefs  :  He  refolves  that  he  will  live  the  Life  of  the 
Righteous  too,  and  tread  in  the  Paths  of  Piety  with  utmoft 
Watchfulnefs  and  Care,  that  he  may  lay  a  Foundation  for  the 
fame  peaceful  Refle6lions  on  his  Death-Bed,  and  the  fame 
joyful  Pro fp eft. 

3.  The  Death  of  Fellow- Saints  is  for  our  Benefit,  as  it  weans 
us  from  this  Worlds  as  it  makes  Earth  and  this  Life  lefs  pkafant 
to  us,  and  Heaven  more  defirahle.  Every  holy  Soul-  that  leaves 
the  World,  carries  away  fo  much  more  Grace  and  Goodn efs 
from  it.  What  would  this  World  be  if  all  the  Saints  had  lefc 
it,  but  a  Cage  of  unclean  Birds,  a  Neft  of  Serpents,  a  Wil- 
dernefs  of  favage  Beafls,  a  Habitation  of  Satan,  and  his  Sons 
and  Daughters ;  a  Dwelling  of  Devils,  and  a  Region  of  Dark- 
rels  a-kin  to  Hell  ?  Did  not  converting  Grace  turn  Sinners 
into  Saints,  and  make  a  conftantSuccefTion  of  Chriflians,  this 
would  be  the  difmal  Chara6ler  of  this  World  in  the  Space 
of  one  Generation.  But,  blefTed  be  God,  as  bad  as  this  World 
is,  divine  Grace  is  flill  at  work,  and  makes  it  a  fore  of  Nur- 
fery  for  Heaven  by  new  Converfions. 

Yet  ftill  the  Death  of  the  Saints  is  theLofs  of  fo  much  of 
Heaven  out  of  our  finful  World,-  and  the  fewer  Friends  God 
has  here,  there  v/ill  be  the  fewer  Communications  between 
Heaven  and  Earth.  The  Abfence  of  Chrifi  and  his  Saints, 
fpreads  a  fort  of  dim  Shadow  over  all  the  faireft  Colours  of 
this  lower  Creation  ;  the  Beauties  of  it  fade,  and  the  Flowers 
of  it,  in  our  Efteem,  languifli  and  hang  their  Head,  becaufe 


658  The  Death  of  Vol  II. 

Jefus,  and  fo  many  of  his  holy  Ones,  are  departed.  When 
we  fee  one  pious  Friend  after  another,  taking  their  Leave 
of  us,  and  afcending  to  the  upper  World,  we  are  ready  to 
fay,  ''  What  fljould  ijoe  ftay  here  for  ?  Our  God  is  on  high,  our 
*'  Saviour  is  on  high.  Multitudes  of  our  Friends  are  departed  from 
'^  us,  and  dwell  on  high.  Farewel  Earth,  and  Time^  and  fenfibls 
**  Things :  We  long  to  be  with  our  befi  Friends,  and  with  our  God^ 
^'  we  are  ready,  O  Jefus, /^r  thy  fir  ft  Summons  ;  take  us  when 
"  thou  -pleafefi  into  Heaven  and  Eternity, 

4.  The  comfortable  Death  of  a  Saint  inflrudts  us  how  to  die, 
and  [make  Death  eafy.  When  we  fee  and  hear  a  Fellow- 
Chriftian  examining  his  Heart,  fearching  his  Soul  to  the  Bot- 
tom, turning  all  his  fecret  Thoughts  outward,  and  looking 
over  the  pafl  Condudl  of  his  Life  ,*  when  we  behold  him  re- 
viewing his  own  Follies  and  Iniquities,  and  recalling  to  mind 
ajfo  all  his  facred  Tranfa6lions  with  God  ,*  when  we  fee  him 
furveying  all  thefe  mofl  important  Concerns  in  the  Light  of 
the  lafl:  Judgment,  and,  as  it  were,  under  the  piercing  Rays 
of  the  great  Tribunal  ;  when  we  hear  him  abafing  himfelf 
to  the  Dufl  in  the  mofl:  vilifying  Expreffions,  becaufe  of  his 
Sins,  and  yet  rejoicing  in  the  Evidences  of  his  Graces,  and 
repeating  the  Promifes  of  the  Gofpel  with  a  pleafant  Hope, 
this  teaches  us  to  converfe  with  our  own  Souls  in  a  more  lively 
Manner,  about  Sin  and  Forgivenefs,  about  Death  and  Eterni- 
ty ;  for  it  brings  thefe  awful  Themes  into  open  View,  and 
fets  them  before  us  in  their  infinite  Importance.  This  reads 
us  a  glorious  Le6lure  upon  the  Gofpel  of  Chrifl^  and  pardon- 
ing Grace,  and  the  fandtifying  Spirit,  and  the  Hope  of  Glory, 
beyond  what  we  ever  found  before  in  the  befl  of  Sermons, 
and  under  the  warmefl  Preachers. 

Come,  my  Friends,  come  into  the  Chamber  of  a  dying 
Chriftian ;  Come,  approach  his  Pillow,  and  hear  his  h|iy  Lan- 
guage ;  "  /  am  going  up  to  Heaven,  and  I  long  to  be  ^m^  to  he 
*'  where  my  Saviour  is.  Why  are  his  Chariot  -  Wheels- fo  long  a 
**  coining"^  Then  with  both  Arms  flretch'd  up  to  Heaven,  / 
*^  defire  to  be  with  God.  I  hope  I  am  a  fmcere  CJmflian,  but  the 
**  meanefi,  and  the  mo[l  unworthy :  /  know  I  am  a  great  Sinner  ; 
"  but  did  not  Chrifl  come  to  fave  the  Chief  of  Sinners  1  I  hope  I 
^'  fjall  find  Acceptance  in  Chrifi  Jefus.  I  have  tru/led  in  him^ 
*^  and  Ihave  ftrong  Confolation,  1  have  been  lookicjn&to  f?;y 
*'  own  Heart,  what  are  my  Evidences  for  Heaven^^^Sfflksf  the 
'*  Scripture  faid,  He  that  believeth  fhall  not  peiiSpbuc  (hall 
"  have  everlafting  Life ;  Noix)^  according  to  tks  btji  Knov^Udge 


Serm.  XLI.  Sainst  improved.  659 

<'  /  have  of  zvhat  Faith  iV,  I  do  believe  in  Chrid,  and  I  fJjall 
"  have  Life  everlajling.  Does  not  the  Scripture  fay^  I  fc  thac 
'.^  hungrcth  and  thirltcth  after  Rightcourncfs,  Ihall  be  h- 
**  tisficd  :  Surely  I  hunger  and  thir/t  after  it,  I  dcjlre  to  be  holy^ 
^^  I  long  to  be  conformable  to  God,  and  to  be  made  more  like  him ; 
''  jball  I  not  then  be  fat  is  fed  !  I  love  God,  I  love  Cbrijt,  I  dcfire 
*'  to  love  him  morey  to  be  more  like  him,  and  to  ferve  him  in  Hca- 
'*  ven  ivithout  Sin.  I  have  Faith,  I  have  Love,  I  have  Rcpen- 
''  tance,  yet  I  boafi  not,  for  I  have  nothing  of  myfelf,  I  f peak  it 
''  all  to  the  Honour  of  the  Grace  of  God,  it  is  all  Grace  :  I  fay 
'*  then,  I  have  Faith,  and  Repentance,  and  Love,  but  Faith  and 
''  Repentance  are  all  nothing  mtbout  Chrijl ;  'tis  he  makes  allac- 
'^  ceptabk  to  the  Father,  and  I  truft  in  him.  My  Friends,  I  have 
'*  built  on  this  Foundation  Jefus  Chrifl,  he  is  indeed  the  only  Foun- 
*'•  dation:  Have  you  not  built  on  the  fame  Foundation  tool  This  is 
"  my  Hope,  Is  it  not  your  Hope  alfo?  Dear  Brother,  I  /hall  fee 
'*  you  at  the  Right-Hand  ofChrid  :  There  I  floallfee  our  Friends 
^^  that  are  gone  a  little  h-efore :  I  jhall  be  voith  them  firji  before 
'•  you.  I  thank  you,  my  Friends,  for  all  your  Offices  of  Love; 
'^  Tou  have  pray  d  mth  me,  you  have  refrePoed  me  ;  /  love  and 
"  honour  you noiv, but  I  flmll meet  you  in  Heaven,! go  to  my  God 
^'  and  your  God,  to  my  Saviour  and  your  Saviour*. 

Would  one  think  there  could  be  fo  much  Pleafure  in  the 
dying  Chamber  of  a  beloved  Friend?  Surely  this  makes  good 
the  Words  of  my  Text ;  If  we  are  Chriftians,  Death  is  ours. 
O  this  is  a  divine  Entertainment  that  refreihes  our  Spirits  ! 
And  while  Sorrow  trickles  from  our  Eyes  for  the  Lofs  of  a 
departing  Chriftian  Friend,  there's  a  Sympathy  of  Joy  that 
works  powerfully  at  the  Heart,  and  the  Heaven  within  us 
breaks  out  and  fhines  through  our  Tears.  Then,  with  a 
wondrous  Mixture  of  the  Painful  and  the  Pleafant,  with  a 
fvvcet  Confufion  of  pious  Paffions,  we  bid  our  dying  Brother^ 
Fare'UjeL 

At  fuch  a  Seafon  as  this,  our  Thoughts  are  led  upward  to 
Heaven,  and  forward  to  the  great  Refurredlrion.  We  open 
the  Eye  of  Faith,  and  fee  the  holy  Soul  afcending  to  God; 
we  behold  the  weak  and  languilhing  Body  rifing  glorious 
out  of  the  Grave,  fliakingofF  the  Dull,  and  putting  on  its  Im- 

*  Thefe  arefome  of  the  dying  Words  of  the  Reverend  Mr.  Samuel 
Ro/e^'e/I,  when,  with  feme  other  Friends,  I  went  to  vifit  him  two  Days 
before  his  Death,  and  which  I  tranfcribed  as  foon  as  I  came  Home,  by  their 
AMance, 

mortelity  : 


C6o  The  Death  of  Vol.  II. 

mortality:  While  our  Faith  attends  the  Spirit  of  our  departing 
Friend  to  Heaven,  we  grow  willing  and  defirous  to  be  gone 
too;  and  being  brought  fo  near  to  the  Gates  of  Glory,  we 
would  fain  take  our  leave  of  mortal  Things,  and  accompany 
the  expiring  Saint  to  the  joyful  World  of  Spirits. 

The  Memory  of  fuch  a  Scene,  and  fuch  an  Hour,  will  dwell 
upon  our  Thoughts  long,  and  fupport  our  own  Hope  of  Vic- 
tory, when  we  lliall  be  called  to  conflid  with  the  fame  Ene- 
my. Having  fuch  a  fVitnefs  gone  before  us,  we  fliall  not 
only  run  our  Race  with  PaticncCy  through  all  the  Stages  of  it, 
hut  finijh  our  Courfe  with  Joy. 

There's  a  facred  Courage  derived  many  Times  to  a  weak 
Believer,  by  attending  the  laft  Moments  of  a  dying  Saint  af- 
cending  to  the  upper  World.  ^^  I  was  afraid  of  Death,  fays 
'^  a  feeble  Chriilian,  till  I  faw  my  Neighbour  die  :  He  was 
"  once  a  Sinner  as  well  as  I,  and  he  had  his  Imperfedtions 
"  and  Failings  in  this  Life,  as  I  have  mine;  I  humbly  hope  I 
"  have  praftifedthe  fame  Repentance  as  he  has  done,  I  have 
"  trufted  in  the  fame  Saviour,  I  have  ventured  my  All  upon 
'^  the  fame  Gofpel,  and  travelled  on  in  the  fame  Path;  furely 
"  there  is  Forgivenefs  for  me  too  ;  furely  the  Sting  of  my 
^^  Death  (hall  be  taken  away  alfo  :  and,  through  Grace,  I 
"  (hall  join  in  his  Triumph,*  O  Deaths  where  is  thy  Stingl  0 
"  Grave^  where  is  thy  Vidtory  ? 

This  Obfervation  has  been  mod  glorioufly  exemplified  in 
the  Death  of  Martyrs:  When  the  Speftators  that  have  been 
Heathens,  or  but  almojt  Chrijlains,  have  been  flrangely  anima- 
ted to  profefs  the  Gofpel  boldly,  while  they  have  feen  the 
mod  amazing  Courage  of  thefe  glorious  Sufferers  for  Chrijl. 
And  thofe  that  have  been  doubtful  and  trembling  Believers^ 
whofe  Faith  was  wavering,  and  who  were  ready  to  let  go 
their  Profeffion,  have  ventured  throughBlood,  and  Torments, 
and  Death,  with  a  divine  Refolution,  when  they  have  beheld 
the  Martyrs  meet  the  fame  Death  and  Torments  with  a 
facred  Bravery  of  Soul. 

A  multitude  of  fearful  Chriftians  m^ay  be  animated  and  en- 
couraged to  travel  through  the  dark  Valley,  and  to  crofs  the 
cold  Flood  of  Death  by  the  Example  of  a  fingle  Saint,  who 
has  pafs'd  that  important  Hour  with  Succefs  and  Honour. 
So  you  have  feen  a  Flock  of  Sheep  ftand  doubtful  and  de- 
laying on  the  Bank  of  fome  little  Brook ;  but  when  the  firfl 
and  fecondhave  made  their  Way  through  it,  the  reft  venture 
over  in  Multitudes,  and  leap  the  Ditch  with  the  greateflEafe; 

the 


Scrm.  Xr.I.  Saints  improvJ.  66i 

ihe  Difticulty  and  the  Danger  vanifli  ac  once,  when  they 
have  fcen  a  Fore-runner  leading  the   Way. 

I'hus  ic  has  been  made  evident  in  feveral  Inftances,  that 
the  Death  of  Fcllo''j)-ChriJ}ians  is  ours,  h  lliall  turn  to  our  great 
Advantage,  through  the  Influences  of  the  Gufpel,  and  the 
Spirit  of  Grace,  where  ChriQians  die  hke  themfelves,  in  the 
Exercife  of  a  joyful  Hope.  It  confirms  our  Faith  in  the 
Gofpel  of  Cbrf/l,  it  encourages  our  Imitation  of  ihcir  holy 
Life,  it  makes  Earth  and  this  Life  lefs  pleafant  to  us, 
and  Heaven  more  defirable,  and  it  inftrufts  us  how  to 
die. 

But  if  a  Saint  go  out  of  this  World  under  much  Darknefs 
and  Terror,  this  is  commonly  to.be  fuppofed  a  divine  Chaf- 
tifement  for  the  criminal  Indulgence  of  fome  Temptation, 
or  fome  unwatchful  Steps  he  has  taken  in  the  Courfe  of  his 
Life;  for  God  will  make  his  own  People  know,  many  times 
by  painful  Experience,  that  it  is  an  evil  and  bitter  Thing  to 
backOide  and  depart  from  him.  A  wife  and  pious  Spectator, 
upon  thisOccafion,  will  take  Warning  by  the  Terrors  of  the 
Lord,  and  by  thePunifhmentof  hisFellow-Chriftian,  to  avoid 
that  Guilt,  and  thofe  criminal  Indulgences  which  have  pro- 
voked God  to  leave  his  Brother  to  Darknefs,  even  in  the  Hour 
of  Death  :  And  this  may  be  a  Means  to  awaken  him  to  a 
mcfl  watchful  Courfe  of  Holinefs,  left  he  fall  under  the  fame 
Strokes  of  Anger  from  his  heavenly  Father,  and  fuffer  his 
Difpleafure  in  that  awful  Moment,  when  he  would  moll 
earneflly  wifli  for  the  fweeteft  Senfe  of  his  Love. 

Thus  I  have  finifh'd  the  Third  General  Head,  and  fliew'd, 
that  the  Death  of  the  Saints  may  be  richly  improv'd  to  the 
Advantage  of  the  Living. 


The    Recollection. 

Come,  my  Soul,  who  art  daily  converfing  with  the  Affairs 
and  Concerns  ofZ//>,  come  now,  and  meditate  on  the  Name 
of  Death  :  'Tis  a  Name  that  carries  much  Terror  in  it  to 
Nature  ,*  come,  and  fee  whether  thou  canfl:  not  derive  a 
BlefTing  from  it,  by  the  Inftruftions  of  the  Gofpel,  and  the 
Aids  of  Grace. 

Thou  had  heard  the  LeiTons  that  the  Death  of  Mankind  in 
general  fliould  teach  thee :  Enquire  now  what  thou  haftlearnc 

of 


(5(52  The  Death  of  Vol.  11. 

of  them  :  Hafl  thoufeen  the  Vanity  of  Man  as  a  mortal  dying 
Creature  ?  'I'ls  an  eafy  Matter  to  fay,  y^las,  'uoe  tnujl  all  die: 
But  haft  thou  felt  the  penetrating  Force  of  this  Truth  ?  And 
does  it  influence  thy  whole  Conduft  ?  Art  thou  not  flill,  at 
every  Turn,  putting  thy  Confidence  in  one  Creature  or  ano- 
ther, whofe  Breath  is  in  his  Noftrils,  and  whofe  Death  dif- 
appoints  thy  Hope  ?  Or  haft  thou  removed  thy  Dependance 
from  all  Creatures  to  God,  and  fix'd  thy  Hope  in  him  that 
lives  for  ever  ?  OblefTed  Effe6l  of  the  Meditation  of  Death? 
Again,  Hajt  thou  fe en  the  heinous  E'dH  of  Sininthe  fpreading 
Defolation  that  Death  has  made  over  this  lower  World  ?  Re- 
member thaf;  it  received  its  Commiffion  from  the  Judice  of 
God  almoft  fix  thoufand  Years  ago,  and  from  his  Law  which 
Sin  had  broken  :  The  dreadful  Execution  proceeds  to  this 
Day,  and  it  will  proceed  till  there  be  no  Sinner  upon  Earth. 
Sin  is  the  Spring  of  all  this  Havock  of  the  Lives  of  Men. 
'Tis  Sin  that  has  deferv'd  all  thefe  tremendous  Executions 
of  Wrath  :  And  yet,  O  my  Soul,  how  often  haft  thou  in- 
dulg'd  this  Mifchief  to  play  about  thy  Bofom  like  a  harmlefs 
Thing  ?  Come  view  the  difmal  Effedls  of  it  in  the  Death 
of  Millions,  and  learn  to  hate  and  renounce  it  for  ever. 
*Tis  no  fmall  Evil  that  could  awaken  the  Indignation  of 
God  at  this  rate,  and  difFufe  it  fo  widely  over  fo  large  and 
fo  glorious  a  Part  of  his  Creation,  as  the  whole  Nature  and 
Race  of  Man. 

Again,  I  would  enquire.  Has  the  Death  of  Mankind  taught 
me  eff equally  that  I  luujl  fjortly  die  ?  And  iiave  [  been  ex- 
cited to  make  a  fuitable  Provifion  for  this  awful  and  impor- 
tant Hour,  fince  I  muft  not,  I  cannot  efcape  it. 

Not  only  the  Death  of  Mankind  in  general,  but  the 
Death  of  imked  Men  may  infl:ru6l  me  in  fome  ufeful  Lef- 
fons  too.  Here  I  learn  how  God  refcues  his  Children  from 
the  Rage  of  OppreJforSy  'cohen  he  fmites  them  down  to  Deathy 
and  lays  a:l  their  Fury  filent  in  the  Duft.  Thus  Death  ic- 
felf  becomes  a  Deliverer  to  the  Saints,  by  deflroying  their 
cruel  Perfecutors. 

I  learn  alfo,  that  when  early  or  fudden  Death  has  feizd  a 
bold  Sinner^  'tis  a  loud  Warning-word  to  all  his  Companions, 
When  I  fee  fuch  terrible  Examples  in  the  Courfe  of  Provi- 
dence, let  my  Soul  ftand  in  awe  and  fear. 

And  if  God  has  diftinguiihed  me  by  his  Mercy,  if  he 
has  pardoned  my  Guilt,  and  fandlified  my  corrupt  Nature, 
if  he  has  made  me  one  of  his  own  Children,  and  prepared 

me 


Serm.  "XLI.  Saints  improvd.  tC^ 

me  for  dying,  wlicn  he  lammoiis  others  away  uiiparJon'd, 
unlandificd,  unprepared,  let  all  my  Powers  be  excited  la 
Ikfs  the  Name  of  the  Lord  for  his  faving  Love.  I  was  alfo 
a  Child  of  Sin  and  Wrath,  but  Divine  Grace  has  made  the 
Difference.  'Tis  Grace  that  has  fnatch'd  me  from  the 
very  Brink  of  the  Pit  of  Hell,  and  is  training  me  up  for 
Pleaven. 

And  while  I  adore  tliy  diftinguifliing  Mercy,  O  my  God, 
to  me,  /  "xould  pity  and  pray  for  poor  hecdiefs  and  regardlefs 
Sinners  that  are  following  one  another  in  a  difmal  Succelii- 
on,  down  to  the  Gates  of  Death.  O  may  their  Eyes  and 
Souls  be  awakened  in  their  Day  of  Life  and  Hope,  left 
Death  feize  them,  and  fend  them  farther  down  to  everUft- 
ing  Darknefs  and  Defpair  ! 

'But  if  fuch  Lellbns  as  thefe  may  be  derived  from  the 
Death  of  Sinners,  how  much  more  Benefit  may  be  drawn 
from  the  dying  Hours  of  a  fmcere  Chrijlian,  efpecially  if  his 
Heart  be  flrong,  and  his  Faith  lively  ? 

Here,  I  fee  the  Gofpel  of  Chrifl  infome  of  its  Power  and  Glo- 
ry^ when  1  fee  a  Chriftian  under  all  theWeakneilesandLan- 
^uilhings  of  Nature,  meeting  Death  without  '1  error,  and 
Vccrcoming  his  lait  Enemy  by  the  Blood  of  the  Lamb.  I  fee 
the  Saint  all  ferene  and  peaceful,  even  in  the  Agonies  of 
dying  Nature,  andatnidft  the  Sorrows  of  lamenting  Friends. 
Fie  has  Heaven  in  view,  and  he  bids  Farewel  to  Earth  with 
holy  Joy  :  Shall  I  not  imitate  the  Fai.h  and  Holinefs  of  his 
Life,  which  laid  a  Foundation  for  {o  peaceful  and  glorious 
a  Death  ?  Do  I  not  feel  my  Soul  a  little  more  wean'd  from 
the  World,  fince  fuch  a  pious  Friend  has  left  it  ?  Has  not 
Death  loft  fome  of  its  frightful  Appearances,  fince  I  have 
a6lually  feen  it  conquer'd  ?  Do  1  not  feel  my  Heart  pant- 
ing and  breathing  toward  the  Society  above,  fince  I  have 
another  Friend  gone  thither  ?  Does  it  not  feem  a  moreeafy 
Thmg  to  me  to  lay  down  this  'Fabernacle,  to  part  with  Flefli 
and  Blood,  and  to  venture  inro  thofeunfeen  Regions,  fince  I 
have  beheld  my  Fellow-Chriftian  go  before  me  ?  He  has 
made  the  great  and  folemn  Experiment,  and  ftirely  I  fliould 
have  Courage  to  follow  :  He  has  given  evident  Proof  that 
^there  isafacred  Power  in  the  Gofpel,  the  Promifes  and  the 
Grace  of  Chrift,  to  convey  the  Soul  fafe  through  the  dark  Sha- 
dow of  Death,  without  Surprize  and  Confternation;  And  has 
not  my  Soul  the  fame  rich  Encouragements,  the  fame  Pro- 
mifes of  Grace,  and  the  fame  Goipei  of  Hope  ? 

O 


664-  The  Death  of  Vol.  11. 

O  my  Redeemer,  and  my  Lord,  hear  a  humble  Suppli- 
ant !  influence  my  Soul  by  thy  rich  Grace,  to  keep  my 
Faith  awake,  my  Confcience  undefiled,  and  m^  Evidences 
for  Heaven  ever  bright  and  clear  :  And  when  my  appoint- 
ed Hour  comes,  that  folemn  and  final  Hour,  let  me  die  the 
Death  (if  the  Righteous^  and  my  Departure  be  like  his. 

Is  Death  an  Enemy  to  Nature,  and  does  it  carry  Terror 
in  the  Name?  Yet  fince  thou  haft  fubdued  this  Enemy,  and 
taken  it  Captive,  to  ferve  the  Purpofes  of  thy  Love,  fince 
thou  haft  number'd  ir,  and  written  it  down  among  the  Pof- 
feflions  of  thy  People  ;  fince  thou  haft  taught  fo  many  of 
thy  Followers  to  triumph  over  it ;  let  me  alfo,  blefled  Jefas^ 
let  me  be  enabled  to  meet  it  with  holy  Fortitude,  and  a  lively 
Hope.  O  let  me  follow  the  Footfteps  of  the  Flock,  into  the 
World  of  Spirits  with  a  facred  Pleafure,  though  it  be  through 
a  dark  Faffage.  And  as  thofe  who  went  before  me  have 
taught  me  to  dare  to  die,  fo  let  my  dying  Moments  encou- 
rage thofe  who  come  after  me,  to  venturj^into  Death  at  thy 
Call,  without  Terror,  and  without  Relu6iance.     Amen. 

S  E  R  M  O  N    XLII. 

The  Death  of  Kindred    improv'd. 

I     CoR.    ill.    22. 

Whether  Life  or  Deaths All  are  yours, 

HAPPY  and  immortal  had  Adam  been,  and  all  his  Chil- 
dren, if  he  had  not  ventured  to  break  the  Command  of 
his  Creator :  Life  had  been  theirs  in  the  moft  glorious 
Senfe  of  it ;  and  Death  had  not  been  known.  But  when  Sin  en- 
ter'd  into  the  World,  Death  followed  clofe  behind  it,  according 
to  that  juft  and  folemn  Threatning,  In  the  Day  thou  -eateft  thou 
fhalt  furely  die.  And  what  a  difmal  Havock  has  this  Enemy 
made  amongft  the  Inhabitants  of  our  World  !  It  has  ftrow'd  the 
Earth  with  Carcaifes,  and  turn'd  Millions  of  human  Bodies  into 
Duft  and  Corruption.  The  very  Name  of  Death  fpreads  a 
Terror  through  all  Nature  :  But  as  dreadful  and  formidable  as 
it  is  in  itfelf,  the  Grace  of  Or/)?  makes  a  BI^fMgoiit^tXid,  fanc- 
tifies  it  to  the  Advantage  of  his  own  People. 

In 


Serm.  XLII.  Kindred  improved.  CC^ 

In  the  former  Difcourfc  on  this  Subject,  wc  liavc  Icc-^rnt  fomc 
divine  L.cflons  from  Deaths  in  its  widcll  T'xtcnt  of  Dominion. 
The  Death  of  all Mank'ntd  yields  fome  fpccial  Advantage  to  a 
Saint :  Mc  is  taught  to  reap  fomc  Benefit  from  the  Death  of  im- 
penitent  Sinners^  tho'  it  carry  along  with  it  fuch  a  fearful  Train 
of  Attendants,  and  draw  after  it  a  long  Eternity  of  Torments. 
He  knows  how  to  derive  fome  Advantage  from  the  Death  of 
his  Fellow  Chrijiians  •,  and  whether  they  die  in  the  Joy  of  Faith, 
and  Serenity  of  Spirit,  or  whether  their  Sun  fets  in  a  Cloud,  and 
Fears  and  Doubts  attend  them  in  that  important  Hour,  dill  he 
is  taught  to  profit  by  it.  In  thefe  three  Inftances  it  appears  that 
Death  is  ours  •,  Death  is  in  this  refpedl  made  thtTreafure  and  Pro- 
perty of  a  Chriflian,  as  he  is  inftrudVed  to  improve  it  to  his  own 
facred  Intereft,  and  to  the  Welfare  of  his  Soul. 

We  proceed  now  to  the  Fourth  General  Head,  and  fhall  en- 
deavour to  fhew,  how  the  Death  of  our  Relations  and  Kindred 
in  the  Flefh  fhall  turn  to  our  Benefit. 

I.  Itjhews  us  theEmptinefs  andlnfufficiency  of  our  dearefi  crea- 
ted Comforts^  of  all  Blejfings  that  are  not  immortal. 

We  have  loft,  perhaps,  an  inferior  Relation,  a  Son,  a  Daugh- 
ter, a  Nephew,  a  pleafing  Entertainment  and  Comfort  of  Life : 
But  Death  tells  us,  'twas  a  poor  dying  Comfort,  a  pretty  Piece 
of  brittle  Clay,  broken  and  diflblved,  and  mouldring  to  the 
Duft.  Our  Love  and  our  Grief  fit  may  be)  join  together,  to 
recal  the  paft  Days  of  Fondnefs  and  Delight,  fhort  liv'd  De- 
light, and  empty  vain  Fondnefs,  that  ends  in  Tears  and  long 
Mourning  ! 

We  have  loft  a  fuperior  Relation,  or,  perhaps,  an  Equal,  a 
Father,  a  Wife,  a  Hufband,or  a  Brother:  We  have  loft  ^.Guidey 
a  Support,  a  Helper,  a  dear  affe^ionate  Friend^  entirely  loving, 
and  entirely  beloved. 

He  was  a  kind  and  aJkilfulGuide,  but  Death  teaches  us  the 
Infufficiency  of  his  Guidance,  who  left  us  in  the  Mid-way,  and 
lets  us  traVel  through  all  the  remaining  Part  of  this  dark  Wil- 
dernefs  alone.  He  has  given  us  fweet  Counfel  and  Diredion  in 
Days  paft,  but  he  can  now  diredt  us  no  more,  we  can  confult 
him  no  more  :  Thole  Lips  of  Advice  on  which  we  hung,  are 
clos'd  and  filent  in  Death  :  That  Voice  will  be  heard  no  more  ; 
We  muft  walk  without  this  Counfellor  all  the  reft  of  our  Way, 
be  it  never  fo  long,  and  never  fo  dangerous. 
^^  He  was  our  Helper^  and  our  Support  under  daily  Difficulties ; 

V  V  but 


666  ne  Death  of  Vol.  II. 

but  'twas  a  weak  Support  that  could  not  ftand  himfelf  when 
Death  fliookhim  :  A  poor  Helper^  and  a  forry  Defence^  that 
could  not  rcfid  the  Powers  of  Dileafe  and  Mortality,  nor  defend 
himfelf  from  the  Aflaults  of  Death. 

He  was  a  Friend^  and  2i  faithful  one  too  -,  but  'twas  a  feeblt*, 
a  failing  Friend,  even  in  the  midO:  of  his  Love  and  Faithfulnefs  •, 
for  he  was  called  away,  and  conftrained  to  depart  from  us  in  a 
dark  and  forrowful  Minute,  and  hath  left  us  to  mourn  alone. 
He  could  not  abide  with  us  a  Moment  beyond  his  Summons  •, 
he  fortbok  us  while  we  were  drowned  in  Grief,  and  could  give 
usnomore  Confolation.  Our  Fathers,  where  are  they  ?  Our 
Prophets^  our  Inftrudor?,  our  Guides,  and  Helpers  are  gone 
down  to  the  Land  of  Silence,  they  lie  afleep  in  the  Duft  and 
Darknefs,  Zacb.  i.  5. 

Thus  Death  is  made  of  Advantage  to  us,  even  when  it  (Irikes 
us  in  fo  tender  a  Part ;  For  it  teaches  us  this  facred  Leflbn,  how 
•vain  and  empty  are  all  our  Hopes  in  Creatures  !  The  Dart  of 
Death  is  like  a  Pen  of  Iron  in  his  Hand,  and  he  writes  Emptinefs 
and  Vanity  on  every  Friend,  on  every  Relative  that  he  takes 
from  our  Family,  from  our  Side,  from  our  Bolbm  :  He  wrires 
it  in  deep  and  painful  Charadbers,  and  holds  our  Souls  to  the  fo- 
lemn  Lefibn.  The  fame  Truth  fl:ands  written  in  many  a  Part 
of  the  Book  of  God,  in  divine  and  golden  Letters  ;  but,  per- 
haps, we  would  never  have  learnt  it,  had  not  Death  copied  it 
out  for  us  in  Letters  of  Blood. 

II.  The  Death  of  our  Kindred  drives  us  to  a  more  immediate 
And  conftant  Dependance  on  God.  When  the  Stream  is  cut  off, 
what  fhould  we  do  but  run  to  the  Fountain?  If  the  Stars  vaniili, 
we  feek  the  Sun-Beams.  And  O  may  the  Sun  arife,  and  fhine 
upon  our  Souls  v/ith  grovv^ing  Light  and  Comfort  as  the  Stars 
difappear ! 

While  our  Friends  or  Kindred  were  alive  we  made  them  our 
Refuge  in  every  Dillrefs  j  we  have  trufted  in  them  perhaps  too 
much  -,  we  have  lived  too  much  upon  them,  with  the  Neglcdl 
of  God.  A  Parent,  a  Brother,  or  perhaps  a  dearer  Relative  j 
thefe  were  our  high  Tower,  our  Defence,  our  Sun.,  and  our  Shield : 
Thefe  afllimM  that  Station  in  our  Hearts,  and  that  high  Place 
in  our  Eflieem  which  is  due  to  God  only.  But  when  this  Tower 
is  batter'd  down  to  DuO",  when  this  Shield  o{  Clay  is  broken  to 
Pieces,  and  this  dim  and  feeble  Sun  turned  into  Darknefs,  then 
we  make  God  alone  our  Sun^  our  Shield^  and  our  high  Tower  of 

Defence, 


v'-        .  YJi  M.  KiNPRtD  improved.  GCy 

Dcfcfi:c.  Then  \vc  fearrh  out  tanuniy  what  kind  and  condc" 
fccnding  Cliaradcrs  and  lltlations  God  lias  lifl'uni'd  in  hi? 
\Vord  -,  and  wc  read  and  furvey  the  gracious  'i  iilcsof  our  Lx)rd 
Jc'fus  Chrijl^  \vit!i  ncv/  and  unknown  Delight. 

1  lave  any  of  you  lod  your  earthly  Parents  ?  Then  you  read 
with  Pleafiire  thofc  Words  of  the  Pfahji'-Jl^  If  tny  Father  crmy 
Mother fcrjckc  ?//^,as  they  nuifl  do  at  theMour  of  Death, /^f«  the 
Lordzvill  take  me  up^  Pfal.  xxvii.  lo.    And  you  rejoice  in  that 
glorious  Promife,  Be  ye  fcparate  from  Idols ^  fiiith  the  Lord  *,  i.e, 
feparate  your  felves  from  the  finful  Practices  of  the  World,  and 
I  'Will  receive  you^  and  I  will  he  a  Father  to  you^  and  ye  fhall  be 
my  Sons  and  Daughters^  faith  the  Lord  Almighty^    2  Cor.  vi. 
ult.     Has  Death  enter'd  into  a  Family,  and  taken  the  Head, 
the  Hu(band  away  ?  The  Words  of  Ifaiah  grow  fwceter  than 
ever;  If  a.  liv.  5.  Thy  Maker  is  thy  Uiifhand^  the  Lord  cf  Hcjls 
is  his  Name^  even  the  God  of  the  whole  Earth.  Are  the  Widows 
and  the  fatherlefs  Children  in  danger  of  Opprefllon,  bccaufe 
they  have  Jolt  their  Defender?  They  run  to  the  jxviiith  Pfalm^ 
and  live  upon  the  5th  Ferfeof  it ;  A  Father  of  the  Fatherlefs.,  and 
a  Judge  of  the  IFidows^  is  God  in  his  holy  Habitation.    Is  a  Bro- 
ther Himmon'd  away  by  the  Stroke  of  Death  ?    But  the  Lord 
Jefus  is  alive  ftill :  He  that  took  Flefhand  Blood  upon  ]\im,  that 
he    might  be  made  like  the  reft  of  the  Children  of  God,  He  is 
not  afhamed  to  call  them  Brethren^Heb.  ii.  1 1.  This  is  a  Brother 
that  was  horn  for  the  Day  of  our  Adverfity  •,    this  is  the   Friend 
that  flicks  clofer  than  a  Brother.,  and  abides  with  us  when  a  Bro- 
ther departs,  according  to  the  ExprelTion  of  the  wife  Man, 
Frov.  xvii.  17.  andy.\\\\.  24.     Thus  the  Names,  and  Charac- 
ters, and  Relations  of  God  the  Father  and  of  our   Lord  Jefus 
Chrifi^  acquire  a  new  Sweetnef%  and  appear  with  greater  Love 
and  Glory  in  them  at  the  Death  of  our  earthly  Relatives. 

There's  many  a  Chriftian  can  fpeak  feelingly,  and  fay, 
*'  Never  did  I  live  fo  much  upon  my  God,  I  never  knew  nor 
:*  lov'd  my  Saviour  fo  well,  never  convers'd  fo  much  v/ith  his 
^^  Word,  never  did  I  fi^d  fuch  Sweetnefs  in  his  Names,  nor 
^*'his  Promifes,  nor  fuch  Pleafure  in  fecret  Converfe  withhim,as 
*'  I  have  done  fince  the  Day  I  loft  fuch  a  Friend,  or  fuch  a  dear 
"  Relation  by  the  Stroke  of  Death  :  I  have  learnt  now  to  put 
"  no  Truft  in  Creatures  •,  for  their  Breath  goes  forth.,  and  that 
*'  very  Bay  their  Thoughts  of  Kindnefs  perifh,  Pfal.  cxlvi.  3,4, 
"  5,  &c.     Nov/ Refuge  fails  me,  no  Man  fe  ems  to  be  concerned 

V  y  2  "  /#r 


66S  rhe  Death  of  Vol.  11.    ^ 

"  fcr  me,  fince  the  Death  of  fuch  a  Friend  ;  I  fay,  therefore,  tc    \ 
my  God,  thou  arl  my  Refuge,  I'f  il.  cxlii.  4,5.  ^^ 

III.   The  Death  of  our  dearefl:  Friend  calls  us  to  a  nolle  Trial^ 
cf  oar  Love  to  God,  and  our  Suhmiffion  to  his  Sovereignty.  Human  i 
Nature  indeed  is  afraid  of  Trials  •,  but   when  the  prefcnt  Aida^ 
of  divine  Grace  give  us  the  Vidlory,  then  Bleffed  is  the  Man  ^ 
that  endures  Temptation  %  for  when  he  is  tried  he  Jhall  receive  the  * 
Crown  cf  Life,   which  the  Lord  has  promifed  to  them  that   love 
him^  James  i.  12.  And  upon  this  Account  he  exhorts  Chriftians 
in  the  fecond  Verfe,  to  a  very  fublime  and  difficult  Pradice,  My 
Brethren,  count  it  all  Joy  when  ye  fall  mto  divers  Temptations, 
knowing  this,  that  the  Trial  cfyour  Faith  worketh  Patience,  and 
if  it  endures  the  Trial,  it  will  be  found  unto  Praife,  and  Honour^ 
and  Glory,  at  the  appearing  ofjefus  Chrijl,  i  Pet.  i.  7. 

When  God  fends  his  MefTenger  of  Death,  and  takes  a  dear 
and  beloved  Creature  from  our  Arms,  or  our  Bofom,  the  divine 
Queftion  is  like  that  of  our  Lord  to  Peter,  Simon,  loveji  thou 
me  F  "  Chriflian,  lovefh  thou  me  more  than  thou  loveft  this 
"  Creature  ?  Art  thou  willing  to  refign  this  Comfort  at  my 
''  Call  ?  Hail:  thou  not  given  thy  felf  to  me,  and  does  thy 
"  Heart  refufe  to  give  up  thy  Son,  thy  Brother,  or  thy  dearefl 
''  Friend  ?  Hail  thou  not  called  me  thy  Sovereign  ?  I  am 
"  come  now  to  enquire  into  thy  Sincerity.  Doft  thou  refign 
"  thy  moft  beloved  Objedls  to  my  Difpofal  ?  I  gave  up  my 
"  Son  to  Death  for  you  y.  and  have  you  any  thing  fo  dear  to 
*'  you  as  my  Son  was  to  me  ;  What  fays  your  Heart  in  an- 
**  fwer  to  thefe  folemn  Queftions  -,  Do  you  love  me  above  ail 
'*  Things, orno  ?  Is  your  Will  bow'd  down  to  my  Foot  ? 
*'  Can  you  now  repeat  from  your  very  Souls  the  fame  Lan- 
'*  giiage,  rn  which  you  have  often  addreffed  me  in  your  Clo- 
"  fets,  and  in  my  Sanduary,  /  am  thine,Lord,  I  am  thine  ;  all 
"  that  I  have  is  thine  ?  Or  do  you  murmur  and  quarrel  at  my 
''  Providence,  when  I  fend  my  Servant  Death  to  your  Houfe, 
*'  to  try  whether  thefe  Pro  feffions  of  yours  were  llncere  or  no? 

Happy  the  Chriftian  that  comes  off  with  Honour  in  this 
Hour  of  Trial,  and  who  can  fay  heartily.  Lord,  I  refign  what 
thou  dem  an  deft,  and  am  angry  with  my  felf  that  I  fhould  find  fo 
■much  Relu5fance  in  my  Heart,  to  furrender  any  Thing  at  the  Call 
of  God.  What  a  fhining  Evidence  of  our  Sincerity  is  obtain'd 
at  fuch  a  Seafon  .?  What  a  noble  Proof  of  our  fupreme  Love 
to  God  }  And  it  fhall  be  recorded  in  Heaven  for  our  Honour, 
and  produced  in  the  Day  of  the  Lord  Jefus? 

'  ■  There's 


::crm.  XLII.  Kindred  improved,  66^ 

Thcrt  \s  nothing  in  all  the  I  lillory  of  /Ihrabam^  l\\c  Father 
(  fthc  laiihtul,  that  gives  him  a  more  fliining  Charadler  on 
Earth,  or  perhaps  hi  lltaven,  than  that  he  gave  up  his  Son 
IjUiK  at  the  Command  of  God,  and  took  the  IVood^  ayid  the  Fire^ 
and  the  Knife  in  his  Hand,  and  devoted  his  Beloved,  his  only  Son 
to  Death  •,  though  'twas  in  a  way  fo  terribly  painful,  and  Co 
fliocking  CO  Nature,  that  he  himfeU  mud  be  the  Executioner. 
He  had  offer'd  the  precious  Sacrifice  already  in  his  Heart,  when 
the  Angel  of  the  Lord  came  down  and  (lopt  his  Hand  :  Now  I 
hnczv  that  thou  feareft  God,  and  I  know  that  thou  loveft  him 
too,  feeing  thouhafi  not  with- held  thy  Son,  thine  only  Son  from 
mc\  Gen.  xxii.  12. 

Thus  the  Death  of  the  deareft  Relation  turns  greatly  to  our 
Advantage,  when  it  gives  usfo  bright  an  Evidence  of  our  own 
Graces,  and  allures  us  that  we  are  hearty  Lovers  of  God. 

IV.  The  Death  of  a  beloved  Relative,  has  often  wrought 
for  the  Good  of  a  Saint,  when  the  long  and  painful  Sorrow 
which  has  attended  it,  has  fhewn  us  how  dangerous  a  Thing  it 
was  to  love  a  Creature  too  well. 

"  O  !  What  a  Wound  do  I  feel  at  my  Heart,  fays  a  Chrif- 
"  tian,  fince  the  Death  of  fo  near  a  Relation:  It  pains  me  all 
"  the  Day:  It  fills  my  Eyes  with  Tears,  and  forbids  my  Reft 
"  in  the  Night :  I  am  fo  troubled  that  I  cannot  fleep  :  It  unfits 
"  me  for  the  prefent  Duties  of  Life,  and  hangs  heavy  upon  me, 
"  in  the  midflof  the  Duties  of  Religion.  Surely  that  Creature 
"  dwelt  too  near  my  Heart,  and  was  join'd  in  too  clofe  a 
'*  Union,  fince  my  Heart  bleeds  and  fmarts  fo  long  after  the 
"  parting  Stroke.  Let  me  watch  my  AfFedions  for  time  to 
*'  come,  and  fet  a  Guard  upon  my  Love,  that  it  never,  never 
"  tie  my  Soul  fo  faft  to  a  Creature  again.  Comedown  bleflfed 
"  Saviour,  and  take  fader  hold  of  my  Heart ;  let  thine  own 
"  Hand  heal  the  Wound  that  Death  has  made,  and  Jet  thy 
**  Mercy  pardon  the  Guilt  of  myexcefTive  Creature  Love  : 
Dv»«ll  thou  in  my  Soul,  my  Lord  and  rRy  God,  and  fill  up 
all  the  «nhappy  and  painful  Vacancy  .•  Keep  my  Affedions 
forever  tru  j-q  x,\\tt.^  and  let  my  Love  to  thee  be  fupreme 
"  ^nd  unnvallL  ^or  let  the  fofter  Paffions  of  myNature  wan- 
"  der  and  lofe  tht^felves  amongft  Creatures  again,  left  they 
"  contradnewGuiltaeft  they  provoke  thee  to  repeat  the  fame 
"  Imarting  1  ragedy,  a,d  to  renew  thefe  Scenes  of  Mourning. 

V.  The  Deati  of  our  Kindred  is  for  our  Advantage,  when 
%t  awakens  us  to  rvtew  our  own  ConduSl  toward  them,  whether 

V  V  3  wc 


670  ne  Death  of  Vol.  II. 

we  have  behaved  aright  or  no^  and  when  it  quickens  our  Duty  to 
Jurviving  Relatives. 

While  they  are  alive,  and  prefent  with  us,  our  Neglecfb  of 
Duty  towards  them  does  not  fo  Toon  flrike  our  Confciences ;  but 
when  the  Stroke  of  Death  divides  them  from  us  in  this  World 
forever,  we  are  ready  then  to  bethink  ourfelves,  whether  our 
Carriage  toward  them  has  been  juftand  kind  :  And  if  our  En- 
quiry finds  out  our  Giiilt,  our  Hearts  are  tender  at  thatSeafon, 
and  we  foon  yield  to  the  Convidion.  "  Did  I  pay  that  Duty 
*'  X.0  a  Father,  which  he  well  dcferved,  and  which  God  requir- 
"  ed  ?  Did  I  treat  a  Mother  with  that  filial  Affection,  and  fub- 
"  mifilve  Tcndernefs  that  becam.e  a  Child  ?  Did  I  pay  that 
"  juft  Deference  and  Honour  to  the  Counfels  and  Advice  of 
"  my  Parents  as  I  fliould  have  done  }  Did  I  treat  my  Sifters 
*'  with  that  decent  Affe6lion  and  Refpecfl  that  became  me  ? 
"  And  did  I  exercife  Brotherly  Love  toward  all  my  equal  Re- 
"  latives  ?  or  has  my  Conduct  been  undutiful,  unkind,  and 
'"  unbecomin^g?  '* 

And  efpecially  if  we  have  this  to  charge  ourfelves  with,  that 
we  took  no  Care  for  the  Welfare  of  the  Souls  of  thofe  that  are  dead. 
Such  Thoughts  as  thefe  will  hang  heavy  about  the  Heart  and 
prefs  hard  upon  the  Confcience  in  that  Day.  "  Did  I  not  fee 
"  my  Child,  or  my  Brother  walk  in  the  Ways  of  Sin,  and  yet 
**  did  lever  give  him  a  Hint  of  his  dreadful  Danger.?  Did  I 
"  fear  that  he  was  a  Stranger  to  the  Grace  of  God,  and  yet 
*'  did  I  not  negledl  to  invite  him  to  receive  the  Gofpel  ?  Had 
**  I  not  Reafon  to  queflion  whether  he  was  a  fincere  Convert 
*'  or  no .?  But  how  little  have  I  done  toward  his  Converfioa  ? 

"  Or  if  he  was  ever  concerned  about  the  Affairs  of  his  Soul, 
"  and  awaken'd  and  tho'tful  about  Death  and  Hell,  did  I  dired: 
"  him  in  the  Way  of  Peace .?   Did  I  endeavour  to  lead  him  to 
*'  J^fi^  the  Saviour  ?  Or  Did  I  let  him  go  on  without  Inftrud/- 
"  on,  and  without  Comfort,  till  Death  laid  its  cold  Hands  upon 
*'  him,    and  he  plunged  into  the  eternal  World  at  a  m'^-^^nful 
''  Uncertainty.?  O  my  Heart!  my  Heart  I  The  /J^Jgnifh  of 
*'  it  pains  me  beyond  what  I  am  able  to  bear.     C  tnat  I  couJd 
''  recall  my  Brorher,  or  my  Son,  from  the  Gra'^  •  How  would 
«  I  follow  him  with  Counfels  and  Intreaties  -^  ^^  neither  give 
«  him  nor  my  felf  any  Reft,  till  I  had  ^<^od  ^ope  through 
"  Grace  that  he  had  fled  for  Refuge  to^ay  hojd  on  Chrin  and 
"  his  Salvation.     I  would  never  be  xt  Eaie,  rbr  would  I  ceafe 

pleading  for  him  at  the  Throneof  Orace,|till  I  had  found 


[.. 


Scrm.  XLII.  Kindred  improvd.  671 

*'  fome  F.vidcnces  of  a  new  N;iturc  in    Iiiin,  and  a  Change  of 
''  Mcarc  horn  Sin  to  Repentance  and  llolincfs. 

"  Or  fuppoie  rtiy  departed  Relative  was  a  true  Chriftian, 
"  What  did  1  toward  the  Increafe  of  his  Faith  ?  Did  I  ever 
"  allure  him  to  holy  Converfation  ?  Did  I  take  Occafion  now 
"  and  then  to  introduce  Religious  Difcourfe?  Did  1  converfc 
"  with  him  ever  about  the  Matters  of  our  common  Salvation, 
"  that  as  Iron  jharpens  Iron^  fo  we  might  have  quickned  each 
'^  other's  Zeal  and  Love,  and  helped  each  other  onward  in 
"  our  way  to  Heaven  ? 

"  Surely  1  have  found  myfelf  too  guilty   in  fume  of  thefc 
"  Inflances.     Forgive  my  criminal  Negligence,    O  my  God, 
"  and  through  thy  Grace,  I  will  apply  myfelf  to  double  Dili- 
"  gence,  with  Regard  to  my  Relatives  that  yet  furvive  :    I'll 
"  enquire  as  far  as  is  proper  into  the  State  of  their  Souls:    I'll 
"  fcek  the  moft  powerful  and  the  kindefl  Methods  to  awaken 
"  the  thoughtlefs  Sinners  amongft  them  ;  and  ftudy,  and  pray, 
"  and  afk   God  what  I  fliall  fay  to  make  a   deep  Impreflion 
'^  upon  their  Hearts  :     And  though  I  have  no  Office  in    the 
"  Church,  yet  what  I  have  learnt  there,  I'll  talk  over  at  home : 
*'  I'll  preach   Chrift   crucified  and   all   his   Gofpel  to  them, 
"  as  God  fhall  give  me  proper  Opportunity.     I'll  converfe 
"  more  freely  with  my  piousKindred  about  the  Things  of  God, 
**  and  learn  their  inward  Sentiments  of  Religion  and  experi- 
"  mental  Godlinefs.     Thus  will  I  bring  holy  Difcourfe   into 
"  the  Parlour  and  the  Chamber;  and  every  Soul  in  myHoufe 
"  fliall  be  a  Witnefs  of  my  Endeavours  to  promote  the  eternal 
"  Welfare  of  thofe  that  are  near  me". 

Now  when  the  Death  of  a  near  Relation  attains  fuch  an  End 
as  this  and  raifes  our  Repentance  and  holy  Zeal  at  this  Rate, 
we  cannot  doubt  but  that  we  receive  fenfible  Advantage  by  it. 
VI.  The  Death  of  our  Friends  who  were  truly  Religious, 
inclines  us  to  review  their  Inftru^ions  and  their  Virtues^  andfets 
them  before  our  Eyes  in  a  frejh  and  lively  Manner  to  influence  our 
FraElice. 

We  are  too  ready  to  forget  their  Advice  while  they  are  liv- 
ing and  daily  prefent  with  us,  and  we  take  too  little  Notice  of 
thofe  Virtues  in  which  they  were  eminent.  We  beheld  their 
Humility  toward  God  and  Men,  their  Condefcenfion  to  their 
Inferiors,  their  Love  and  hearty  Friendfhip  toward  their  E- 
quals,  their  fweetnefs  of  Temper  toward  all  around  them.  We 
beheld  it,  and^  perhaps,   we  lov'd  and  honour'd  them  for  it ; 

V  V  4  but 


67.2  ne    Death  of  Vol.  II. 

but  we  took  but  little  Pains  to  copy  after  them.  We  faw  their  * 
Pity  to  the  Poor  and  the  Miferable,  their  Charity  to  Perfons 
of  different  Sc(^ts  and  Sentiments  in  Rehgion  •,  their  readinefs 
to  forgive  thofe  that  Offended  them,  and  their  Good-will  and 
obliging  Carriage  to  all  Men.  There  was  a  Beauty  and  Love- 
Jinefs  in  this  Condud  that  render'd  them  Amiable  indeed  ;  but 
how  little  have  we  tranfcrib'd  of  their  Example,  either  into 
cur  Flearts  or  our  Lives  ?  We  obferv*d  their  conftant  Tender- 
nefs  of  Confcience  their  Devotion  toward  God  and  their  Zeal- 
for  the  Honour  of  Chrift  and  his  Gofpel  in  the  World.  O  that 
we  had  made  thefe  Graces  the  Matter  of  our  Imitation  !  What 
can  we  do  now  more  to  honour  their  Memory,  than  to  fpeak,. 
and  live,  and  a6l  like  them  ? 

It  may  be  v/e  have  got  their  Pictures  drawn  by  fome  fkilful 
Hand,  and  their  Images  hang  round  us  in  their  beft  Likenefs^  as 
tender  Memorials  of  what  we  once  enjoy'd,  to  give  us  now  and 
then  a  melancholy  Dclight,and  awaken  in  us  the  pleafing  Sad- 
nefs  of  Love.  Thefe  we  call  our  moft  precious  Pieces  of  Fur- 
niture, and  our  Hearts  rate  them  at  an  uncommon  Price.  But 
it  would  be  much  richer  Furniture  for  our  Souls  to  have  the  heft 
Likenefs  of  our  pious  Predeceffors  and  Kindred  copied  out  there. 
Let  us  now  and  then  refledl  what  were  their  peculiar  Virtues, 
and  the  remarkable  Graces  that  adorned  them  ;  and  if  we 
could  imagine  the  Spirit  of  eacl^of  them  to  look  down  upon 
us,  through  thofe  Eyes  which  the  Pencil  has  fo  well  imitated, 
and  to  fpeak  through  thofe  Lips,  each  of  them  would  fay,  in 
the  Language  of  the  fofteft  and  moft  facred  Affedion  ;  Be  ys 
Followers  of  me  as  dear  Children^  fo  far  as  I  was  a  Follower  of 
Chrifi, 

And  this  Thought  I  would  more  efpccially  imprefs  on  thofe 
who  v/ere  moft  unhappily  negligent  of  the  pious  Counfel  of 
their  Anceftors,  or  ran  counter  to  their  holy  Advice  and  Ex- 
ample in  their  Life-time.  "  I  was  too  regardlefs  (may  a  young 
"  Chriftian  fay)  of  the  wife  and  weighty  Sayings  of  my  iv2/>&^r 
*'  deceafed^  they  return  now  upon  my  Thoughts,,  with  a  frefh 
"  and  living  Influence.  I  have  been  too  ready  to  negled  what 
"  zkind  Mother  taught  me  •,  but  the  Inftrudions  that  I  receiv- 
"  ed  from  her  dying  Lips,  had  fuch  an  Air  of  Solemnity  and 
"  Tendernefs  in  them,  that  they  have  made  a  deep  Impreffion 
*'  upon  my  Heart  ;  and  I  hope  I  ftiall  never  forget  them.  The 
*'  prudent  and  pious  Rules  that  my  ^/^^r  i^^/i«//^;;j  have  often 
"*  fet  before  me,  recur  to  my  Thoughts  with  double  Efficacy 
,  iince 


I 


Scrm.  XL.II.  Kindred  /w/>r^t;V.  67^ 

*'  fince  their  Death  :  I  Ihall  hear  thcni  fpt-ak  no  more,  I  (hall 
*'  ffc  their  lioly  Examples  no  more  :  I'll  gather  up  the  Frag- 
*'  mcnts  of  their  religious  Counfels,  and  make  them  the  Rule  of 
*'  my  Condu<5t :  I  am  well  alTur'd  their  Souls  arc  happy,  and  by 
*'  the  Grace  of  God  I'll  tread  in  their  Steps,  till  I  arrive  acthofe 
'*  blefled  Regions,  where  I  hope  to  meet  them." 

This  Thought  leads  me  on  to  the  lafl  Inflancc  of  Benefit 
which  we  derive  from  the  Death  of  our  Kindred  in  the  Flcfh. 

VII.  The  Death  of  dear  and  near  Relations  calls  our  ThoUs 
in  a  more  powerful  and  feyifible  Manner^  to  convcrfe  zvith  the 
Grave  and  Eternity. 

When  our  Neighbours  or  our  common  Acquaintance  die, 
we  attend  the  Funeral,  and  cad  an  Eye  into  the  Grave  •,  wc 
fi^end  a  Thought  or  two  on  the  Pit  of  Corruption,  and  the 
jnouldring  Duft  :  We  awaken  a  Meditation  or  two  on  Things 
heavenly  and  the  World  to  come  ;  and  we  return  quickly,  and 
bufily  to  this  World  again  :  But  when  God  fends  Death  into 
our  Chambers,  and  it  makes  a  Slaughter  there,  it  awakens  us 
more  efFe(flually  from  adrowfy  Frame,  and  it  nails  our  Tho'cs 
down  to  our  moft  important  and  everlafting  Concerns.  "  Part 
*'  of  me  is  gone  to  the  Duft  already,  'tis  not  long  e're  the  fur- 
*'  viving  Part  fhall  go  alfo.  Death  has  fmitten  the  Defire  of 
"  my  Eyes,  and  the  Partner  of  my  Joys,  it  will  ftrike  me  e'er 
"  long,  and  am  I  ready  ?"  .  This  Thought  dwells  upon  the 
"  Heart  of  a  true  Chriftian  at  fuch  a  Seafon,  and  v/hile  the  Spi- 
rit of  God  affifts  the  Work,  'tis  not  in  the  Power  of  all  the  Tri- 
flesinthis  Earth  to  banifli  the  holy  Thought,  and  carnalize  the 
Mind  again.  As  when  a  Man  is  feiz'd  with  a  dead  Paify,  or 
has  a  Limb  cut  off,  and  buried  in  the  Duft,  how  fenfibly  docs 
this  awaken  in  him  the  Thoughts  of  Deathand  Futurity  ? 
"  The  Sentence  of  Death  is  begun  to  be  executed  on  me  al- 
"  ready,  and  the  whole  Execution  will  be  quickly  fulfill'd  -,  'tis 
"  Time  now  to  be  ready,  for  Death  is  in  good  Earneft,  and 
*'  has  begun  his  Work." 

And  if  our  departed  Relative  were  a  Chriftian  indeed,  and 
gave  us  comfortable  Hope  in  his  Death,  then  it  leads  our  Tho'ts 
naturally  to  Heaven,  and  moft  powerfully  touches  the  Springs 
of  our  heavenly  Hopes.  It  raifes  our  pious  Wifties  to  the  up- 
per World,  and  we  fay  as  nomas  ^\d,  at  the  Death  of  Lazarus^ 
Let  us  go.,  that  we  may  die  with  him.  "  Let  us  go  to  our  God 
*'  and  our  holy  Kindred,  and  enjoy  their  better  Prefence  there. 
^Tu^t  xa^uQiforrow  for  the  Dead  as  thofe  that  mourn  without 
-  '  -  «  Ho^e^ 


674         ^^^  Death  c/ Kindred  improved.  Vol.  II. 

'*  Hope^  but  look  upwards  to  Things  unfeen,  anH  forward  to 
*'  the  great  rifing-Day,  and  rejoice  in  the  promisM  and  future 
"  Glories  that  are  beyond  Life  and  Time." 

Every  dear  Relative  that  dies  and  leaves  us,  gives  us  one 
Motive  more  to  be  willing  to  die  :  Their  Death  furnifhes  us 
with  one  new  Allurement  toward  Heaven,  and  breaks  off  one 
of  the  Fetters  and  Bonds  that  ty'd  us  down  to  this  Earth. 
Alas  !  we  are  ty'd  too  fad  to  thefe  earthly  Tabernacles,  thefe 
Prifons  of  Flefh  and  Blood.  We  are  attached  too  much  to 
Flefii  and  Blood  ftill,  though  we  find  them  fuch  painful  and  fuch 
finful  Companions.  We-lovc  to  tarry  in  this  World  too 
well,  tho'  we  meet  with  fo  many  weaning  Strokes  to  divide 
our  Hearts  from  it.  O  'tis  good  to  live  more  at  a  loofe  from 
Earth,  that  we  may  be  ready  for  the  parting  Hour  :  Let  us 
not  be  angry  with  the  fovereign  hand  of  God  that  breaks  one 
Bond  after  another  ;  tho'  the  Strokes  be  painful,  yet  they  loofen 
our  Spirits  from  this  Cottage  of  Clay,  they  teach  us  to  pradlife 
a  Flight  Heavenward  in  holy  Meditations  and  devout  Breath- 
ings ;  and  we  learn  to  fay,  How  long^  O  Lord^  how  long  ? 

The  Recollection. 

Have  any  of  us  lately  felt  fuch  parting  Strokes  as  thefe  ? 
Have  we  loft  any  of  our  beloved  Kindred  ?  God  calls  upon 
us  now,  and  enquires,  TVhat  have  you  learnt  of  thefe  divine  Lef- 
fans  ?  I  would  afk  myfelf  this  Day,  Have  I  (ttn  the  Emptl- 
nefs  and  the  Infufficiency  of  Creatures,  and  recall'd  my  Hope 
and  Confidence  from  every  Thing  beneath  and  befide  God  ? 
Have  I  paft  through  this  folemn  Hour  of  Trial  well,  and 
fhewn  my  fuprem.e  Love  to  God,  and  my  moft  entire  Sub- 
miiTion  to  his  Sovereignty,  by  refigning  fo  dear  a  Comfort  at 
his  Demand  ?  Have  I  been  taught  by  the  inward  Pain  which  I 
felt  at  parting,  and  by  the  Smart  which  ftill  remains,  how  dan- 
gerous a  Thing  it  is  to  love  a  Creature  too  well  ?  Have  I  duly 
confidered  my  paft  Condudt  toward  my  Relations  deceas'd,  and 
does  it  approve  itfelf  to  my  Confcience  at  the  Review  ?  Or 
have  I  found  Matter  for  Self-condemnation  and  Repentance  ? 
Have  I  treafur'd  up  the  Memory  of  their  Virtues  in  my  Heart, 
and  fet  them  before  me  as  the  Copy  of  my  Life  ?  Have  my 
Thoughts  follow'd  the  Soul  of  my  dear  departed  Friend,  and 
traced  it  with  Pleafure  to  the  World  of  blefled  Spirits  ;  and 
does  my  own  Soul  feem  to  fix  its  Hope  and  Joy  ^here,  and  to 

dwell 


Scrm.  XLIII.      Death  a  Blessing  to  the  Saints.       6j^ 

dwell  there  above  ?  Arc  my  Thoughts  become  more  fpiritual 
a;ul  heavenly  ?  Do  I  live  more  as  a  Borderer  on  the  other  World, 
lince  a  Piece  of  me  is  gone  thither  ?  And  am  I  ready  for  the 
Summons  if  it  fliould  come  before  to  morrow  ? 

Happy  Chrillian,  who  has  been  taught  by  the  Spirit  of  Grace 
to  improve  the  Death  even  of  the  dearell:  Relative  to  fo  divine 
an  Advantage  /  The  Words  of  my  Text  are  then  fuKiUM  ex- 
perimentally in  you  :  Death  is  yours  :  Death  itfelf  is  made  a 
Part  of  your  Treafures.  The  parting  Stroke  is  painful  indeed, 
but  it  carries  a  BlelTing  in  it  too  •,  for  it  has  promoted  your 
heavenly  and  eternal  Intereft.  ylmen. 

SERMON     XLIII. 

Death  a  BlefTing  to  the    Saints. 

I   Cor.  iii.  22. 
Whether  Life  or  Deaths All  are  yours. 

WE  have  already  feen  many  divine  Comforts,  and  a  rich 
Variety  of  Bleflings  derived  from  the  formidable  Name 
of  D  E  AT  H  :  One  would  fcarce  have  thought  that  a 
Word  of  fo  much  Terror  fliould  have  ever  been  capable  of  yield- 
ing fo  much  Sweetnefs  \  but  the  Gofpel  of  Chrift  is  a  Spring  of 
Wonders  :  It  has  confecrated  all  the  terrible  Things  in  Nature, 
even  Death  itfelf,  and  every  Thing  befide  Sin^  to  the  Benefit  of 
the  Saint. 

Deathy  in  all  its  Appearances  may  furnifh  the  Mind  of  a  Be- 
liever with  fome  facred  Leflbn  of  Truth  or  Holinefs.  When 
it  appears  in  the  Extent  of  its  Dominion,  and  bringing  all  Man- 
kind down  to  the  Duft  -,  when  it  lays  hold  on  an  impenitent 
Snner,  and  fills  his  Flefli  and  Soul  with  Agonies  ;  when  it 
afiaults  a  Saint,  and  is  conquered  by  Faith  •,  when  it  makes  a 
wide  Ravage  among  our  Acquaintance,  when  it  enters  into  our 
Families,  and  takes  away  our  near  and  dear  Relatives  from  the 
midft  of  us,  ftill  the  Chriftian  may  reap  fome  divine  Advantage 
by  it. 

But 


676  Death  a  Blessing  Vol.  11. 

But  can  our  own  'Death  be  ever  turned  into  a  BlefTing  too  ? 
Nature  thinks  it  hard  to  learn  fuch  a  ftrange  Leffon  as  this,  and 
has  much  ado  to  be  perfuaded  to  believe  it.     How  difmal  are 
its  Attendants  to  Flefh  and  Blood!   What  Langiiilhings  of  the 
Body!  What  painful  Agonies !  What  Tremblings  and  Con- 
vulfions  in  Nature  frequently  attend  the  dying  Hour  even  of 
the  beft  of  Chriftians !    Can  that  be  a  Blejfmg  which  turns  this 
a6live  and  beautiful  Engine  of  the  Body  into  loathfome  Clay  ; 
which  clofes  thefeEyes  in  long  Darknefs,and  deprives  us  of  every 
Senfe  ?  Can  Death  become  a  Blejfmgio  us,  which  cuts  off  from 
all  Converfe  with  the  Sun  and  Moon,  and  that  rich  Variety  of 
fenfible  Objefls  which  furniili  out  fuch  delightful  Scenes  all 
around  us,  and  entertain  the  whole  animal  Creation  ?  Can  that 
be  a  Blejfing  which  divides  afunder  thofe  two  intimate  Friends, 
the  Flejh  and  the  Spirit^  that  fends  one  of  them  to  thenoifome 
Prifon  of  the  Grave,  and  hurries  away  the  other  into  unknown 
Regions?     Yes,  the  Gofpel  of  Chrift  has  Power   and  Grace 
enough  in  it  to  take  off  all  thefe  gloomy  Appearances  from 
^ Death,  and  to  illuminate  the  darkefl:  fide  of  it  with   various 
Luftre.     So  the  Sun  paints  the  faired  Colours  upon  the  black- 
eft  Cloud,  and  while  the  thick  dark  Shower  is  defcending,  it 
entertains  our  Eyes  with  all  the  Beauties  of  the  Rainbow  ;  a 
mod  glorious  Type  and  Seal  of  the  Covenant  of  Grace^  that  can 
give  a  pleafing  Afpe6l  to  Death  it  felf,  and  fpread  Light  and 
Pleafure  over  the  darkfome  Grave. 

If  we  are  Believers  in  Chriji^  Death  is  ours  as  well  as  Life. 
Thefe  two  contrary  States  may  each  of  them  derive  peculiar 
Benefits  from  the  New  Covenant.  The  Chriftian  may  be  taught 
fo  to  value  and  improve  Life,  that  he  may  not  only  be  patient 
but  cheaiful  and  thankful  in  the  Continuance  of  it.  This  has 
been  made  evident  in  a  large  Difcourfe  already  :  And  yet  it 
mud  be  confeffed,  that  the  Advantages  which  Z)^^/^  brings  to 
a  Believer  are  dill  greater  and  more  glorious,  and  this  will  ap- 


inthe  followino;  Particulars 


pea 

I.  Death  finijhes  our  (late  of  Labour  and  Trial,  and  puts  us  in 
Pojfeffion  of  the  Crown  and  the  Prize.  St.  Paul  was  appointed 
to  die  by  the  Sword  of  Nero^  and  to  end  his  Labours  and  his 
Race  in  Blood  ;  yet  he  rejoices  to  think  that  his  Race  was  juft 
at  an  end,  and  triumphs  in  view  of  the  glorious  Recompencc. 
2  Tim.  iv.  7.  Ihavefoughtagoodfight^lhavefi^iffb^dmycourfcj 
I  have  kept  the  Faith  ;  henceforth  there  is  laid  up  for  me  a  Crown 
of  Righteoufnefs.     There's  a  Voice  from  Heaven  that  proclaims 

the 


Scrm.  XLIII.  to  the  Saints.  677 

ihc  Dead  happy  ;  upon  this  account,  that  their  Toil  and  Fatigue 
is  come  to  an  End  :  Rev.  xiv.  13.  Blejfed  are  the  Bead  that 
die  in  the  Lor  d^  for  they  reft  from  their  Labours^  and  their  Works 
follow  them  ;  that  is,  the  Prize  of  cvcrLilling  I  lappincfs  which 
'Chrift  has  promifed  to  his  labouring  Saints.  Be  thou  faithful 
unto  Death.and  I  will  give  thee  a  Crown  of  Life.  So  the  weary 
Traveller  counts  the  laft  Hour  of  the  Day  the  bed  •,  for  it  fi- 
nifhes  the  Fatigue  and  Toil  of  the  Day,  and  brings  him  to  his 
ReiVing- Place.  So  the  Soldier  rejoices  in  the  lad  Field  of  Bat- 
tle ;  he  fights  with  the  Prize  of  Glory  in  his  Eye,  and  ends  the 
^War  with  Courage,  Pleafure,  and  Victory. 

II.  Death  frees  us  for  ever  from  all  cur  Errors  and  Miftakes^ 
and  brings  us  into  a  World  of  glorious  Knowledge  and  Illumination, 
Hie  Vale  of  Death  is  a  dark  PafTage  indeed,  but  it  leads  into 
the  Regions  of  perfect  Light.  Now  we  know  hut  in  part.,  fays 
the  Apoflle,  I  Cor.  xiii.  12.  Now  we  fee  but  through  a  Glafs 
darkly^  thenwefhall  fee  God  and  our  Saviour  face  to  face ^  and 
know  them  even  as  we  are  known  •,  not  in  the  fame  Degree  of 
Perfection  indeed,  but  according  to  our  Meafure  and  Capacity, 
we  Ihall  know  them  in  a  way  oiVifion^  or  immediate  Sight,  as 
GoJ  knows  his  Creatures,  as  one  Man  knows  his  Friend,  whofe 
Face  he  beholds  with  his  Eyes  ;  or  as  one  Spirit  knows  another, 
by  fome  unknown  Ways  of  Perception  which  belong  to  Spirits. 
^  O  what  a  new  and  unfpeakable  PJeafure  will  it  be  to  the  Dif- 
ciplesof  C^r//?,and  the  Minifters  of  the  Gofpel,  that  have  been 
tired  and  worn  out  in  tedious  Controverfies  in  this  World,  and 
Ibrely  perplexed  amongft  the  difficult  PafTages  of  Scripture, 
when  they  fhall  arrive  at  that  Region  ofLight  and  Glory,  where 
the  DarknefTes  of  the  Mind  fhall  be  all  fcatter'd,  the  Veil  fhall 
be^  taken  off  from  facred  Things,  and  Doubts  and  Difficulties 
fliall  vanifh  for  ever  ! 

Alas  !  What  Defolation  and  Mifchief  has  the  Noife  and 
Clamour  ofControverfy  brought  on  the  Church  o^ Chrift  m  all 
Ages !  What  Quarrels  and  fharp  Contefls  has  it  raifed  amongfl 
Fellow-Chriflians,  and  efpecially  where  Zeal  and  Ignorance 
havejoin'd  together,  and  brought  Fire  and  Darknefs  into  the 
Sanduary !  This  has  banifh'd  Charity  &  Love  out  of  the  Houfe 
of  God,  and  made  the  Spirit  of  God  himfelf  to  depart  grieved. 
Surely  Death  carries  a  confiderable  Bleffing  in  it,  as  it  delivers  us 
from  thefe  Diforders,  thefe  bitter  Quarrels,  and  appoints  us  a 
Place  in  the  Temple  of  God  on  high,  where  the  Axe  and  the 
Hammer  never  found,  where  the  Saw  of  Contention  is  never 

drawn. 


678  Death  a  Blessing  Vol.  II. 

drawn,  where  the  noife  of  War  is  heard  no  more,  but  perfedt 
Light  lays  a  Foundation  for  perfed  and  cverlafting  Love. 

III.  Death  inakes  an  utter  end  of  Sin,  it  delivers  us  from  afiate 
of  Temptation,  and  conveys  us  into  a  ftate  ofperfe5l  Holinefs,  ^^f^' 
ty  and  Peace,  '  The  Spirits  of  the  Jufl  are  made  perfeui  in  Flo- 
lihefs,  when  they  leave  this  finful  and  mortal  Flefli,  they  (land 
without  Spot  or  Blemifh,  without  Fault  or  Infirmity  of  greater 
or  lefTcr  Size,  and  appear  pure  and  undefiled  before  the  Throne 
of  God  •,  Rev.  xiv.  5.  Their  Robes  are  wafhed  and  made  white 
in  the  Blood  of  the  Lamb,  and  they  jerve  him  without  Sin,  Bay  and 
Night  in  his  Temple,  Rev.  vii.  14,  15.  When  Death  carries  them 
away  from  this  World,  it  carries  them  out  of  the  Territories  of 
the  Devil  •,  for  he  has  no  Power  in  that  Land  whither  happy 
Souls  go  •,  And  all  the  remaining  Lulls  of  the  Flefh  that  had 
their  Death's  Wound  given  them  by  renewing  Grace,  are  now 
deflroy'dfor  ever  •,  for  the  Death  of  the  Body  is  the  final  Death 
of  Sin,  and  the  Grave  is,  as  it  were,  the  Burying- Place  of  many 
unruly  Iniquities  that  have  too  often  defiled  and  difquieted  the 
Spirit. 

And  as  the  corrupt  AfFe6lions  which  are  mingled  with  our 
Flefh  and  Blood,  and  which  are  rooted  deep  in  animal  Nature, 
are  left  behind  us  in  the  Bed  of  Death,  fo  when  we  afcend  to 
Heaven  we  fhall  find  no  manner  of  Temptation  to  revive  them. 
There  is  no  Malice  or  angry  Refentment  to  be  awaken*d  there, 
no  Incitements  to  Envy,  Intemperance,  or  the  curfed  Sin  of 
"Pride,  that  cleaves  fo  clofeto  our  Natures  here  on  Earth. 

When  we  are  encompafiTed  with  thofe  BlefTed  Creatures,  An- 
gels and  Saints  made  perfedl,  we  fhall  meet  with  no  x\fFront,no 
Reproach,  no  Injury,  to  provoke  our  Anger,  or  kindle  an  uneafy 
PafTion.  Mod  perfecft  Friend Ihip  is  ever  pradlifed  there  j  'tis 
a  Region  of  Peace,  a  World  of  immortal  Amity. 

Nor  fhall  we  find  any  Temptation  to  Envy  in  that  happy 
State  •,  for  tho'  there  are  different  Ranks  of  glorified  Creatures, 
yet  each  is  fiU'd  with  a  holy  Satisfaction,  and  hath  an  inward 
Relifh  of  his  own  Felicity,  futed  to  his  own  Capacity  and  State, 
and  they  have  all  a  general  Relifh  of  the  common  Joy,  and  a 
mutual  Sansfadtion  in  each  other's  Happinefs.  Envy,  that  fret- 
ful PafTion,  is  no  more. 

In  Heaven  there  are  no  Provocations  to  thofe  unruly  Appe- 

tites,which  break  in  upon  our-T>w/>frtf«<rf,  and  pollute  our  Soul^ 

Pride  and  Haughtinefs  of  Spirit  have  no  Room  in  that  bleflf- 

od  World:  The  fupcrior  Order  of  Saints  which  are  ncarefl  the 

Throne, 


Scrm.  XLIH.  to   the   Saints.  679 

Throne  fhall  not  dcfplfc  the  mcancft  ;  for  the  nearer  they  ap- 
proacfi  to  the  perfed  ImaQ;c  of  Qr/T/,  the  more  intenfc  an^ 
cliiTufivc  b  their  Love.  Be  fides,  every  Saint  in  Glory  Pnall  fco 
liimfclf  in  his  own  nothingncf;,  and  infinitely  indebted  to  clivins 
Grace  for  all  Thinr;*;  :  This  fhall  for  ever  forbid  all  Vanity  and 
Conceit  of  Merit.  In  Heaven  we  fliall  fee  God  in  the  Fnlnef^ 
of  his  Glory,  and  fhall  have  fo  penetrating  a  Senfe  of  his  fiving 
Grace,  that  a  Creature  refcucd  from  Hell  cannot  be  proud  there.' 

Rejoice  then,  ye  poor  feeble  Chriflianfi,  that  have  been  Ipng 
wreftiinc^  with  your  indwelling  Sins,  and  maintaining  a  holy  and 
daily  Figiit,  with  ftrong  and  rcfllcfs  Corruptions  in  your  Na- 
ture :  Lift  up  your  Heads  at  the  Thoughts  of  Death,  for  the 
J)ay  of  your  Redemption  drazvs  nigh.  Death  is  your  Deliverer. 
'Tis  like  the  Angel  that  Chrifi  fent  to  Peter.,  to  knock  off  his 
Fetters,  and  releafe  him  from  the  Frifon  ;  it  may  fmitc  and 
furprize  you,  and  it  has  indeed  a  dark  and  unlovely  Afpedl  -, 
but  its  MelTage  is  Light  and  Feace,  Holinefs  and  Salvation. 

IV".  Death  is  ours.,  for  it  takes  us  avoay  from  under  all  the 
^'hreatnings  of  God  in  his  JVord^  and  places  us  in  the  actual  PoJ- 
fcfficn  of  the  greatefi  Part  of  the  Blejfings  that  God  has  promifed 
;/;,Heb.  vi.  12.  The  Saints  that  are  dead  are  thus  defcribed  ; 
r  hey  are  thofewho  thro*  Faith  and  Patience  inherit  the  Promifes. 

Whilft  v/eare  in  this  Life,  there  are  many  Threatnings  in  the 
Bible  that  belong  to  the  Saints  as  well  as  to  Sinners.  I  fhall  men- 
tion that  great  and  general  one  that  is  annexed  to  the  Cove- 
nant of  Grace,  P/2z/.  jxxxix.  30.  If  the  Children  of  C\\n^  for- 
fake  my  haw  and  walk  not  in  myjudgments.,  then  will  I  vijit  their 
7'ranfgreJJion  with  a  Rod.,  and  their  Iniquity  with  Stripes  ;  but 
vvhenDeath  has  convey'd  them  into  thePrefence  of  their  heaven- 
ly Father,  they  fhall  forfake  his  Law  no  more,  there  are  no 
more  Tranfgrefiions  for  the  Rod  to  correct,  the  Stripes  of 
Chaftifement  ceafe  forever,  and  their  Father  and  their  God  fhall 
be  angry  no  more. 

The  l^efl  Part  of  the  Promifes  2LXt  fulfdl'd  when  a  Soul  arrives 
at  Heaven.  The  Promife  of  the  Refurre5lion  of  the  Body  yet 
remains  unaccomplifhed  indeed  ;  but  every  feparate  Spirit  in 
Heaven  waits  for  it  with  full  Aflurance  of  Accomplifhment. 
I  have  found,  fays  the  holy  Soul,  fo  many  rich  Promifes  of  the 
Covenant  fulfiU'd  already,  and  I  am  in  the  PofTeiTion  of  fo  ma- 
ny divine  BlefTings  that  God  once  foretold,  that  I  am  well  aflu- 
red  that  my  God  is  faithful  who  has  promifed  .^  and  the  reft  fhall 
be  all  fulgU'd. 

V.  Death 


68o  Death  a  Blessing  Vol.  11. 

V.  Death  raifes  us  above  the  mean  and  trifling  Pleafures  of  the 
prefent  State^  as  well  as  delivers  us  from  all  prefent  Pains ^  and 
brings  us  into  a  World  of  perfe5f  Eafe^  and  fuperior  and  refind 
Delight.  It  divides  us  from  the  Pains  and  Pleafures  that  we  de- 
rive from  thtfirfi  Adam^  and  fets  us  in  the  midfl  of  fuperior  Blef- 
fings  which  (\\t  fecond  Adam  has  purchafed  for  us.  We  fhall  hun- 
ger no  more^  we  fhall  thirft  no  more^  neither  fhall  the  f cor ching 
Heat  of  the  Sun  light  upon  us.,  or  any  painful  Influence  from  the 
Elements  of  this  World  :  The  Lamb  which  is  in  the  midfl  of  the 
Throne  fhall  feed  us  with  celeftial  Food,  fuited  to  our  purified 
Natures,  and  lead  us  to  drink  full  Draughts  of  unknown  Plea- 
fure,  which  is  defcribed  by  living  Fountains  of  Water.  We  fhall 
fee  Godhimfelf^tht  original  Beauty,and  the  Spring  of  all  Delight: 
Welhall  fee  our  Lord  Jefus  Chrift  the  mod  illuftrious  Copy  of 
the  Father,  the  Brightnefs  of  his  Glory ^  and  the  exprefs  Image  of 
his  Perfon^  and  God  himf elf  fhall  wipe  away  all  Tears  from  cur 
Eyes^  Rev.  vii.  i6,  17.  Though  the  Wages  of  Sin  is  Death  by 
the  Appointment  of  the  Law  of  God,  Rom  vi.  ult.  yet  this 
very  Death  is  conftrain'd  to  ferve  the  Purpofes  of  our  great  Re- 
deemer ;  and  it  brings  us  into  the  Poffefllon  of  that  eternal 
Life^  which  is  the  Gift  of  God  through  Jefus  Chrift  our  Lord. 

VI.  Death  not  vnly  gives  us  Poffeffion  of  promifed  Blefftngs^  but 
it  hanifhes  all  our  Fears  and  Doubts  for  ever^  by  fixing  us  in  a 
State  of  Happinefs  unchangeable.  They  that  are  once  enter'd 
into  the  Temple  of  God  on  high  fhall  no  more  go  out  of  it^  Rev, 
iii.  12.  For  they  are  eftablifhed  in  the  Houfe  of  God,  they  are 
as  Pillars  there,  they  become  a  Part  of  that  vafland  living  Tem- 
ple, in  which  God  dwells  for  ever  in  all  his  Glory. 

Death  is  ours  \  for  it  finifhes  our  Fears,  it  fulfils  our  Wifhes 
and  our  Hopes,  and  leaves  us  no  more  room  to  fear  to  all  E- 
ternity.  When  we  behold  the  Face  of  God  in  Right eoufnefs.,  and 
ewake  out  of  this  World  of  Dreams  and  Shadows,  in  the  World 
of  happy  Spirits,  with  the  Likenefs  of  God  u^ov\  us,  we  fhall  find 
fweet  Satisfa^ion  •,  Pfal.  xvii.  15.  I  fhall  be  fatisfied  when  la* 
wake  with  thy  Likenefs.  Death  leaves  a  Saint,  as  it  were,  but 
one  thing  to  wifh  or  hope  for,  and  that  is  the  Refurre 51  ion  or  the 
Accomplifhment  of  this  Text  in  its  compleateft  Senfe,  viz.  that 
their  Bodies  may  awake  out  of  the  Grave  with  the  Likenefs  of 
Chrift  upon  them,  and  be  made  conformable  to  his  glorious  Body^ 
in  Vigour,  Beauty,  and  Immortality. 

VII.  Death  is  a  Happinefs  to  a  Chrif^ian  ;  for  //  divides  him 
for  ever  from  the  Company  of  Sinners  and  Enemies^  and  places  hin^ 

in 


Serin.  XLIII.  to  tljt  Smuts.  6^1 

in  the  Society  of  his  beft  Friends^  his  God^  and  bis  Saviour,  his 
Fellow  Saints,  and  the  innumerable  Company  of  /Ingcls.  O  how 
forcly  has  the  Soul  of  iiiniiy  a  Sainc  l)ccn  vcxc?d  htre  on  Earth, 
as  the  Soul  of  Lot  was  in  Sodom^  witli  the  Convcrfation  of  the 
IVicked  !  How  have  they  often  complained  of  the  Hidings 
of  the  Face  of  God,  of  the  Abfence  of  C/jrijt  their  Lord, 
and  the  fcnfible  Withdrawin^^s  of  the  Influences  of  theblef- 
fed  Spirit  ! 

There  is  a  great  Partition- Wall  betwixt  us  and  the  happy 
World,  whilll:  we  arc  in  this  Life  ,*    the  Veil  of  Flelh  and 
Blood  divides  us  from  the  World  of  Spirits,  and  from   the 
glorious  Inhabitants  of  it.     With  what  furprizing  Joy  flialla 
poor,  humble,  watchful  Chriftian,  that  has  been  ceized  long, 
and  long  tormented  with  the  Company  of  the  Wicked,  en- 
ter into  than  iliuflrious  and  bleiTjd  Sociecy,  when  Death  lliall 
break  down  the  Partition-Wall,  and  rend  the  Veil  of  Flefli 
and  Blood  that  divided  him  from  them,  and  kept  him  at  a 
painful  Diftance  !    *^  'Tis  better,  infinitely  better,  fhall  the 
'f  departed  Soul  fay,  to  fee  God  without  the  Medium  of  fucli 
^'  Ordinances  as  I  have  ufed  on  Earth  :    *Tis  better  to  be 
*'  abjent  from  the  Body,  and  to  be  prefent  mth  the  Lord  Jsfus^ 
*'  'Tis  better  to  afcend  and  worfliip  in  the  midfl  of  the  hea- 
'*  venly  Jerufalem,  and  amongfl:  that  blefTed  AJfembly  of  the 
"  Firjl-born,  than  to  be  joined  to  the  pureft  Churches  on 
*'  Earth,  or  be  engaged  in  the  noblefl  Acts  of  Wordiip,  which 
*^  the  State  of  Mortality  admits  of.     Farewel  Sins  and  Sin- 
*'  ners  for  ever:  Temptations  and  Tempters,  farewel  to  all 
"  Eternity.     And  ye  my  dear  holy  Friends,  beloved  in  the 
*'  Lord,  my  pious  Relatives,  my  Companions  in  Faith  and, 
'^  Worlhip,  farewel,  but  for  a  fhort  Seafon,  'till  you  alfo  iliall 
^'  be  releafed  from  your  prefent  Bondage  and  Imprifonmenc 
^^  by  the  MefTenger  of  Death  :     Fear  it  not,  for  it  is  your 
'*  Lord,  and  my  Lord,  your  Saviour  and  mine,  who  fends  it 
"  to  releafe  you  from  all  the  Evils  which  you  have  long 
*^  groan'd  under,  and  to  bring  you  to  our  Father's  Houfe,. 
"  where  the  BuOnefTes,  the  Pleafures,  and  the  Company  are 
"  infinitely  agreeable  and  entertaining". 

Thus  have  I  fliewn  in  various  Inflances,  how  the  Death  of 
a  Believer  in  general  is  appointed  to  'voork  for  his  Good,  and  be- 
comes an  Advantage  to  him  through  the  Grace  of  ChriJL  I 
proceed  to  fhew  how  the  Death  of  a  Chridian  in  all  the  par- 
ticular Circumjlances  that  attend  it  has  fomething  in  it  that 
may  be  turned  to  his  Benefit. 

W  w  Chrift 


632  Death  a  Blessing  Vol.  IL 

Chrifi:  has  the  Keys  of  Death  and  the  Grave ;  he  was  dead  and 
is  alive,  and  behold  h*e  lives  for  evermore  ;  Rev.  i.  i8.  And  lie 
knov\''s  how  to  manage  Pxll  the  Circumflances  of  the  Death 
of  his  Sainrs  for  their  Profit  :  He  appoints  the  Ti.'ne  when, 
the  Manner  hoiv,  and  the  Place  where  they  fliall  die,  and  de- 
lermines  all  thefe  Things  by  Utiles  of  iinfearchable  Wifdom, 
under  the  Influence  of  his  Faithfulnefs  and  his  Love. 

I.  The  Time  when  we  fhall  die  is  appointed  by  ChriJL  If  he 
call  us  away  in  the  Days  of  our  Youth,  he  fecures  us  thereby 
from  many  a  Temptation,  and  many  a  Sin,  for  our  Life  on 
Earth  is  fu'bje6l  to  daily  Defilements.  He  prevents  alfo  many 
a  Sorrow  and  Didrefs  of  Mind,  many  an  Agony  and  (harp 
Pain  to  which  our  FJefli  is  rubje61,  and  faves  us  from  all  the 
languiihing  WeaknefTes  of  old  Age,  and  from  tafting  the 
Dregs  of  Mortality. 

When  our  blefledLord  forefees  fomehuge  and  heavy  Sor- 
rows ready  to  fall  upon  us,  or  fome  mighty  Temptations  ap- 
proaching toward  us,  he  lays  his  Hand  upon  us  in  the  midfl 
of  Life,  and  hides  us  in  the  Grave.  This  has  been  the  fweet 
Hiding-Place  of  many  a  Saint  of  God,  from  a  Day  of  pub- 
iick  Temptation  and  over-fpreading  Mifery. 

If  he  lengthens  out  our  Life  to  many  Years,  we  have  a 
fair  Opportunity  of  doing  much  more  Service  for  our  God, 
and  otir  Redeemer;  and  we  alfo  enjoy  the  longer  Experience^ 
of  his  Power,  his  Wifdom,  and  his  faithful  Mercy,  in  guid-,' 
ing  us  through  many  a  dark  Difficulty,  in  fupporting  us  under 
many  a  heavy  Burden,  and  delivering  our  Souls  from  many 
a  Threatning  Temptation.     Oftentimes  he  fweetens  thePaf- 
fage  of  his  aged  Saints  through  the  dark  Valley,  with  nearer 
and  brighter  Views  of  the  heavenly  World:  He  gives  them 
a  ftrong  and  earneft  Expeftation  of  Glory,  and  fome  fweet" 
Foretafles  of  it,  to  bear  them  up  under  the  Languors  of  old' 
4ge  and  Sicknefs  :   The  Haven  of  Reft  becomes  fweeter' 
to  them,  when  they  have  pad  through  many  tedious  Storms: 
The  Hour  of  Releafe  into  the  World  of  Light  is  more  ex- 
quifj'tely  pleafmg  after  a  tedious  Imprifonment  in  the  Flefh, 
and  long  Years  of  Darknefs. 

2.  The  manner  how  we  fjall  die  is  appointed  alfo  by  Chrifi 
OUT  Lord,  for  the  Benefit  of  his  Saints,  If  Death  fmite  us  with 
a  fudden  and  unexpefted  Stroke,  then  we  are  furprized  into 
the  World  of  Pleafureat  once,  and  eVe  we  are  aware  our 
Souls  find  themfelves  in  the  midfl:  of  the  Paradife  of  God, 
furrounded  with  Joys  unfpeakable.    If  our  mortal  Nature 

decay 


Serm.  XMII.  to  the  Saints.  683 

decay  by  nowDen;rees,  wc  have  a  precious  Opportunity  for 
the  more  lively  Excrcifcs  of  I'^aith  ;  we  may  lIjch  convcrfe 
with  Death  beforehand,  and  daily  grow  in  Preparation  for 
our  Departure.  We  fee  ourfelvcs  launching  down  the 
Siream  of  Time,  and  if  our  I'aith  be  awake  and  fprightly, 
we  rejoice  in  the  fenfible  and  hourly  Approaches  of  Heaven 
and  Eternity.  We  may  fpeak  many  ufeful  dying  Sentences 
for  the  Glory  of  our  Lord,  and  make  happy  Imprelfions  upon 
the  Souls  of  thofe  we  leave  behind :  We  may  invite  and  re- 
quire, we  may  allure  and  charge  our  dear  Relatives  to  fol- 
low us  in  the  (ame  Path,  and  to  meet  us  before  the  Throne. 

3.  Our  Lord  alfo  defigns  our  Benefit  ivhen  he  appoints  the  Place 
of  our  Death  ;  whether  we  fl:iail  quit  the  Body  ac  home  or 
abroad  ;  for  feme  of  us  he  fees  ic  belt  that  our  Friends  fliould- 
Aand  round  us  and  clofe  our  Eyes,  and,  as  it  were,  fee  our 
Spirics  take  their  Flight  into  the  invifible  World,  that  they 
mayafTiflandfupport  us  with  divine  Words  ofConfolation,  or 
that  they  themlelves  may  learn  and  dare  to  die,  and  be  ani- 
mated by  our  Example  to  encounter  the  lafl  Enemy.  Our 
Lord  fees  it  proper  for  others  of  his  Saints  to  die  in  themidft 
of  Strangers,  or,  perhaps,  amongft  Enemies,  and  by  a  vio- 
lent Death,  that  he  may  thereby  give  a  glorious  TefLimony  to 
their  Faith  and  Piety,  as  well  as  to  the  Power  of  his  own 
Gofpel.  Whether  we  breathe  our  lad  at  Land  or  at  Sea,  in 
our  native  Country,  or  in  a  Foreign  Climate,  all  fJjall  work 
together  for  the  final  Welfare  cf  thofe  that  love  God,  and  are  called 
tnd  juflified  and  fan6lified  according  to  his  holy  Purpofe.  Rom. 
viii.  28. 

There  are,  doubtlefs,  fome  peculiar  and  fecret  Reafons  in 
the  grand  comprehenfive  Scheme  of  the  Counfels  and  De- 
crees of  God,  why  the  Death  of  every  Saint  is  appointed  at 
this  Seafon,  and  not  at  another;  why  fome  young  Buds  are 
cropt  e're  they  bloflbm  on  Earth,  and  tranfplanted  to  open 
and  unfold  themfelves,  and  fhine  in  the  Garden  of  God  on 
high,  while  others  are  brought  home  into  the  heavenly  Gar- 
ner, like  Fruit  well  grown,  or  like  a  Shock  of  Corn  fully 
ripe.  There's  a  divine  Reafon  why  fome  are  hurried  away 
by  a  violent  Death,  and  others  are  permitted  naturally  todif- 
folve  into  their  Dufb  :  Why  fome  mufb  die  on  this  Spot  or' 
Ground,  and  others  on  that  ;  for  the  vaft  Scheme  of  his  Coun- 
fels has  a  glorious  Confifbency  in  it  with  the  Covenant  of  his 
Grace:  And  indeed, the  Covenant  of  Grace  runs  cnrough  the 
whole  Scheme  of  divine  Councils,  and  mingles  itfelf  with 

W  w  2  them 


684  Death  a  Blessing  Vol.  II. 

them  all.  We  rejoice  in  this  Meditation  while  we  believe 
the  Truth  of  it.  We  are  perfuaded  that  we  (hall  know  here- 
after the  various  and  admirable  Defigns  of  divine  Providence 
and  Love,  in  all  the  infinite  Variety  of  the  Deaths  of  his- 
Saints  ,*  and  this  fhall  make  part  of  our  Songs  in  the  upper 
World,  and  give  a  joyful  Accent  to  our  Hallelujahs  there. 

Let  us  maintain  therefore,  a  bleffed  Aflurance  of  the  wife 
and  gracious  Defigns  of  our  Lord,  in  all  the  Circumjlances  of 
the  Death  of  his  People.  Let  us  learn  to  fay  with  that  aged 
Saint  and  eminent  Servant  of  Chrift,  the  Rev.  Mr.  Baxter, 
when  under  many  Weaknefles  of  Nature,  and  long  and  fore 
Agonies  of  Pain,  he  fpake  concerning  his  Death,  Lord^  when 
thou  wilty  what  thou  wilty  how  thou  wilt.  Let  us  enfure  our 
Souls  in  his  Hands  for  Eternity,  and  not  be  over  folicitous 
about  the  Circumftances  of  our  Death,  about  the  Place,  the 
Manner^  or  the  Hour,  when  we  fhall  take  our  Leave  of  Life 
and  Time. 

[  If  this  Sermon  be  too  long  it  jnaj  be  divided  here.  ] 

Having  made  it  appear  in  thefe  feveral  Sermons,  that  Z)^^?;^ 
is  ours,  or  fiiall  turn  to  our  Advantage,  not  only  when  itflrikes 
cur  Friends  or  Strangers,  but  when  it  feizes  our  own  Flelh 
alfo :  I  deiire  to  conclude  this  Subje6l  of  Difcourfe  with  va- 
rious Inferences^  of  which  fome  may  be  called  Do^rinaly  and 
others  Pra^ical. 

The  Do&rinal  Inferences  are  thefe  : 

Infer.  I.  How  different  is  the  Judgment  of  Senfe,  from  the 
Judgment  of  Faith  !  The  Eye  of  Senfe  looks  upon  Death  as  a 
Sovereign  and  cruel  Tyrant,  reigning  over  all  Nature  and 
Nations,  and  making  dreadful  Havock  among  Mankind,  as 
it  were,  after  his  own  Will  and  Pleafure;  but  Faith  beholds 
it  as  a  Slave  fubdu'd  to  the  Power  of  Cbrifl,  and  conflrained 
to  a6l  under  his  fovereign  Influence  for  the  Good  of  all  his 
Saints.  Senfe  teaches  us  to  look  upon  our  felves  as  the  Pof- 
feflion  and  the  Food  of  Death ;  but  Faith  afllires  us  that  Death 
is  our  PofTeilion,  and  a  Part  of  our  Treafure.  Death  is  yours, 
O  Chrillians^  for  all  Things  are  yours. 

When  Senfe  has  the  Afcendant  over  us,  we  take  Death  to 
be  a  dark  and  difmal  Hour ;  but  in  the  Speech,  and  Spirit  of 
Faith,  we  call  it  a  bright  and  glorious  one.  Senfe  efteems  it 
to  be  the  foreil  ofali  Affliftions,  but  Faith  numbers  it  among 

the 


Serm.  XLIII.  to  the  Saints.  6^s 

the  fwccicll  of  our  BlcHings.,  bccaufc  it  delivers  us  from  c^ 
thoufand  Sins  and  Sorrows. 

It  has  been  reported,  that  Socrates  called  Death  a  Birth-day 
into  eternal  Life.  A  mofl:  glorious  Thought,  and  a  very  in- 
viting Name  !  But  'tis  ilrange  that  a  Heathen  Philofopher 
fliould  ever  hit  upon  it,  'tis  fo  much  hke  the  Diaiedt  of  the 
Gofpel,  and  the  Language  of  I'aith.  He  had  learnt  to  talk 
more  nobly  than  the  feniual  World,  though  he  was  not  fa- 
voured with  the  Light  of  the  Gofpel.  "J 'is  fo  much  tlie 
more  fliameful  for  Chrijlians  to  talk  and  live  below  tlie  Cha« 
ra61er  of  this  Philofopher. 

O  when  fliall  we  get  above  this  Life  of  Serfel  When  (liall 
we  rife  in  our  Ideas  and  our  Judgment  of  'I'hings  ?  When 
{hall  we  attain  to  the  upper 'Regions  of  Chriftianity,  and 
breathe  in  a  purer  Air,  and  fee  all  Things  in  a  brighter  and 
better  Light?  When  Ihall  we  live  ihQ  Life  of  Faith,  ^nd  learn 
its  divine  Language  ?  Death  is  like  a  thick  dark  Veil,  as  ic 
appears  to  the  eye  of  Senfe  ;  when  (hall  our  Faith  remove 
the  Veil,  and  fee  the  Light,  the  Immortality,  the  Glory  that 
lies  beyond  it?  Death,  like  the  River  J'ordan, Ceems  to  over- 
flow its  Banks  when  we  approach  it,  and  divides  and  affrights 
us  from  the  heavenly  Canaan :  When  (hall  we  climb  to  the 
top  of  Pifgah,  that  we  may  look  beyond  the  fwelling  Waves 
of  this  JordaHy  and  take  a  fair  and  inviting  Profpetl  of  the 
promifed  Land  ? 

Infer.  II.  How  glorious  and  how  dreadful  is  the  Difference 
between  the  Death  of  a  Saint  and  that  of  a  Sinner,  a  Soul  that  is 
in  Chrift,  and  a  Soul  that  has  no  Inter ejt  in  him  !  I'he  Death  of 
e'very  Sinner  has  all  that  real  Evil  and  Terror  in  it,  in  which 
it  appears  to  an  Eye  of  Senfe  j  but  a  convinced  Sinner  beholds 
it  yet  a  thoufand  Times  more  dreadful.  When  Confcience 
is  awakened  upon  the  Borders  cf  the  Grave,  it  beholds 
Death  in  ics  utmofl  Horror,  as  theCurfe  of  the  broken  Law, 
asthe  Accomplifliment  of  theThreatnings  of  an  angry  God. 
A  guilty  Confcience  looks  on  Death  with  all  its  formidable 
Attendants  round  it,  and  efpies  an  endlefs  Train  of  Sorrows 
coming  after  it.  Such  a  Wretch  beholds  Death  riding  to* 
wards  him  on  a  pale  Horfe^  and  Hell  following  at  his  Heels, 
without  all  Relief  or  Remedy,  without  a  Saviour,  and  with- 
out Hope. 

But  a  true  Chriflian  when  he  reads  the  Name  of  Death 
among  the  Curfes  of  the  Law,  knows  that  Chrift  his  Saviour 
and  his  Surety,  has  fuflain'd  it  in  that  dreadful  Senfe^  and  put 

W  w  3  an 


686  Death  a  Blessing  Vol.  II. 

an  End  to  its  Power  and  Terror.  He  reads  its  Name  in  the 
Promifes  of  the  Gofpel,  and  calls  it  a  glorious  Blefling,  a 
Releafe  from  Sin  and  Sorrow,  an  Entrance  into  everlafling 
Joy.  The  Saint  may  lie  calm  and  peaceable  in  the  midftof 
all  the  Attendants  of  Death  ;  like  Daniel  in  the  Den  of  Lion^j 
for  it  cannot  hurt  or  deflroy  him :  But  when  a  Sinner  is 
thrown  to  this  Devourer,  it  does  as  it  were  break  all  his 
Bones ;  it  tears  both  his  Flefli  and  his  Spirit  as  its  proper 
Prey  :  Death  feeds  upon  him,  as  the  Scripture  exprefles  it,  Pfal. 
xlix.  14.  and  fills  his  Confcience  with  immortal  Anguifh. 
Who  can  bear  the  Thoughts  of  dying  in  fuch  a  State,  under 
the  Dominion  of  Death,  ^without  ChrTjl^  and  without  Hope. 

Infer.  III.  How  much  does  the  Religion  of  the  New  Teftament 
tranfcend  all  other  Religions,  both  that  of  the  Light  of  Nature, and 
all  the  former  Revelations  of  Grace ;  for  it  better  inftrudts  us  how 
to  die.  The  Religion  of  theantient  Patriarchs^  the  Religion 
of  Mofes  and  the  Jews,  as  well  as  the  Religion  of  the  Philo* 
fjphers,  all  come  vaflly  (hort  of  Chrijlianity,  in  the  important 
Bufinefs  of  dying. 

The  Philofopher,  by  the  Labours  of  his  Reafon,  and  by  a 
certain  Hardinefs  of  Spirit,  perfuades  himfelf  not  to  tremble 
at  the  Thoughts  of  Death  ;  for  itinay  be  there  is  no  Hereafter-^ 
or  if  there  be,  he  would  fain  hope  for  an  happy  one:  And 
thus  he  ventures  into  Death  with  fome  fort  of  Courage  and 
Compofure  of  Mind,  like  a  bold  iVIan  that  is  taking  an  Im- 
mense Leap  in  the  Dark,  out  of  one  World  into  another; 
but  he  can  never  know  certainly  that  there  are  no  terrible 
Things  to  meet  him  in  that  unfeen  State. 

The  Religion  of  the  Je-ws  and  Patriarchs^  which  God  him- 
felf revealed  to  Men,  enabled  many  of  them  to  refign  their 
Lives  with  Patience  and  Hope,  and  to  walk  through  the 
Valley  ofDeath  without  much  Difmay,  when  the  appointed 
Hour  was  come.  A  few  of  them,  I  confefsjhave  been  ele- 
vated by  a  noble  Faith  above  the  level  of  that  Difpenfation : 
Yet  fome  of  them  feem  to  make  bitter  Mourning  becaufe  of 
the  Shadows  of  Darknefs  that  covered  the  Grave  and  all  the 
Regions  beyond  it.  They  were  all  their  Life-time  fubjed;  to 
Bondage  through  the  Fear  of  Death,  Heb.  ii.  14. 

'Tis  our  Jefus  alone  who  has  brought  Life  and  Immortality 
into  fo  glorious  a  Light  by  the  Gofpel:  He  dwelt  long  in  Hea- 
ven before  he  came  into  our  World,  and  again  he  went  as  a 
Fore-runner  into  thofe  unfeen  Worlds,  and  came  back  again 
and  taughc  his  ApoQles  what  Heaven  is;  And  thus  we  Jearn 

CO 


Serm.  XLIII.  to  the  Saints.  C^j 

to  overcome  Death  with  all  ics'l  errors  by  the  richer  Profpe^t 
which  lie  has  given  us  of  the  heavenly  Country  that  lies  be- 
yond the  Grave:  He  has  taught  his  Followers  to  rejoice  in 
dying,  and  to  polTefs  the  Pieafures  that  are  to  be  derived  from 
Death,  as  it  is  an  Entrance  into  the  Regions  of  Light  and 
Joy.  Blefled  be  God  that  we  were  born  in  the  Days  of  the 
MeJJhhy  fmce  Chrijl  returned  from  the  Dead,  and  that  we 
are  not  fent  either  to  the  Schools  of  the  Philofophers,  or 
even  to  Mofcs  to  teach  us  how  to  die. 

Infer.  IV.  Learn  from  thefe  Difcourfes,  ijohat  a  fweet  and 
delightful  Glory  belongs  to  the  Covenant  of  Grace,  that  turns 
a  Curfe  into  a  Blefjmg,  When  the  broken  Law  or  Covenanc 
of  Works  attempts  to  curfe  thee  with  Death,  O  Believer, 
(  as  Balaam  did  Ifrael  )  the  Lord  thy  God  turns  the  Curfe 
into  a  BlelJhig  to  thee  by  this  new  Covenant,  becaufe  the  Lord 
thy  God  loved  thee,  Deut.  xxiii.  5.  So  Afflidlions  are  turned 
into  Mercies  by  the  Virtue  of  this  Covenant,  they  mortify 
our  Sins,  they  wean  us  from  the  World,  they  bring  our  Hearts 
near  to  God,  they  make  us  Partakers  of  his  HoUnefs.  So  Death, 
which  is  the  greatell  Affliction  to  Nature,  and  has  fuch  a  for- 
midable Afpeft  to  a  fenfual  Man,  is  made  fubfervient  to  the 
eternal  Welfare  of  a  Chridian.  It  is  this  fweec  Covenanc 
that  has  wrought  the  Change  ;  Chrifi  has  conquer'd  it,  and 
the  Believer  enjoys  the  Triumph. 

Does  the  Eye  of  Nature  behold  Death  as  a  Serpent  ?  Our 
Lord  Jefus  has  broken  its  Teeth,  and  taken  away  its  Sting ; 
for  by  his  Sacrifice  he  has  aboliflied  Sin,  which  is  the  Sting 
of  Death.  Does  Nature  look  upon  Death  as  a  Hon  ?  Our 
Redeemer  has  llain  it,  and  the  Covenant  of  Grace  has  fur- 
nifhed  the  Carcale  of  it  with  Honey,  and  (lored  it  with  de- 
licious Food  for  the  Entertainment  of  a  Chriftian  ;  thus,  Out 
cf  the  Eater  comes  forth  Meat,  and  out  of  the  Strong  comes  forth 
Sweetnefs.  The  Riddle  of  Sampfon^  when  apply'd  in  this 
manner,  carries  a  diviner  Beauty  in  it,  and  more  exquifite  De- 
light. And  as  that  Jeimfo  Champion  feafted  his  Father  and 
his  Mother  with  Delicacies  taken  out  of  the  Lion  he  hadflain, 
fo  does  our  Lord  feafl  his  Brethren  and  his  Friends  with  fa- 
cred  Pieafures  derived  from  Death  our  vanquifhed  Enemy. 

O  how  unfpeakable  is  the  Priviledge  of  thofe  that  belong 
to  Ckrift !  If  you  are  his,  then  Death  is  yours  :  Chrifi  is  the 
only  begotten  Son,  and  he  inherits  all  Things  ;  not  only  as  a 
Son,  but  as  the  firfl  Overcomer  ;  Te  all  are  the  Sons  of  God  by 
Faith  in  Chrifi  Jefus  ;  ye  fliall  alfo  be  Overcomers,  and  /hall 

W  w  4  inherit 


688  Death  a  Blessing  Vol.  II. 

inherh  all  Things^  Gal.  iii.  26.  and  Rev.  xxi.  7.  Whether  Life 
or  Death,  Things  prefent  or  Thhigs  to  come^  all  are  yours,  for  ye 
are  Chriji's, 

J  proceed  to  the  practical  Ufes. 

I.  Jf"  Death  in  every  Senfe  may  be  turned  to  the  Advan- 
tage of  the  Saints,  as  I  have  proved  in  the  former  Difcourfe, 
Let  us  fee  then  that  in  all  its  appearances  we  gain  fome  Advan- 
'tuge  by  it.  Let  us  not  a6l  like  Fools,  who  have  a  Prize  puc 
into  their  Hands,  and  know  not  how  to  ufe  it. 

If  our  Fellow-Creatures  die  and  go  down  to  the  Duft,  and 
the  Nations  of  Mankind  periili  from  the  Earth,  let  us  learn 
thereby  the  Frailty  of  our  Natures  :  let  us  learn  fo  to  number 
our  Days  as  to  apply  our  Hearts  to  Wifdo?n,  and  be  awakened 
to  an  a6tive  and  immediate  Preparation  for  the  Day  of  our 
■own  Death.  If  we  fee  impenitent  Sinners  dying  under  the 
Anguiili  of  a  guilty  Confcience,  let  us  gain  a  fenfihle  Leffon 
of  the  dreadful  Evil  of  Sin  ;  let  it  raife  fuch  a  religious  Fear 
'<:f  the  Wrath  of  God,  and  fuch  a  (acred  Gratitude  for  our 
•Deliverance  from  the  Torments  of  Hell,  as  may  quicketi 
•every  Grace  into  its  warmed:  Exercife,  and  its  brighteH:  Evi- 
dence. If  Death  feize  upon  our  Lord  Chrift  himfelf,  his  dy- 
ing Groans  lay  a  Foundation  for  our  itmnortal  Hopes  :  Let  irs 
meditate  on  the  thoufand  BlefTings  we  receive  from  hisCrofs 
and  his  Tomb.  Do  the  Saints  around  us  lie  down  and  die? 
We  fliould  learn  to  follow  them  boldly  into  the  dark  Valley, 
-and  to  fall  afleep  in  the  Dufl  with  the  fame  chearful  Hopes 
of  a  joyful  Rifing-day.  Does  Death  come  near  us  into  our 
own  Family^  and  tear  our  dear  Relatives,  from  our  Arms  ?  Even 
this  may  be  turned  to  our  Advantage  too  ;  it  (hould  render 
the  World  and  the  Pleafures  of  it  more  infipid  and  wor thief s  ;  it 
fnculd  loofen  our  Heart-firings  from  the  fond  Embraces  of 
the  Creature  ;  for  it  calls  our  Eyes  and  our  Souls  heavenward 
and  homeward,  and  that  with  a  loud  and  fenfible  Voice,  if 
Nature  aild  Grace  are  awake  to  hear  it. 

If  Deadi  and  the  Grave  be  ours,  and  we  make  no  Vfe  of 
this  Privilege,  we  are  like  Mifers,  who  haveTreafure  in  their 
Pofleflion,  but  never  em.ploy  it  to  any  valuable  Purpofe. 
Has  Chrift  our  Lord  taken  Death  among  his  Captives,  and 
made  it  his  own  Property  ?  Let  us  look  upon  ourfelves  as 
humble  Sharers  in  the  Vi6lory  ;  he  has  appointed  it  to  ferve 
the  Interefl  of  all  his  Followers :  He  has  put  it  into  the  In- 
ventory of  our  Treafures.  Let  us  improve  it  then  to  thefe 
divine  Purpofes,  let  us  feize  and  enjoy  the  Spoils  which  Chrifl, 

the 


Serm.  XIJII.  to  the  Saints.  t^^ 

the  Captain  nf  our  Sahatioriy  has  cakcn  from  the  Hands  of  the 
Pnncc  of  Darkncfs. 

II.  Is  Death  become  your  Profeffion,  O  Believers,  through 
the  Grace  of  the  Covenant  ?  Fear  it  not  thetiy  but  ever  look 
upon  it  with  an  Eye  of  Faith  as  a  conquered  /Idverfary  :  Behold 
it  as  reduced  to  your  Service ;  viait  for  it  with  holy  Courage  and 
Pleafure ;  'tis  a  MclTcnger  of  Mercy  to  your  Souls  from  Chrifiy 
who  hath  vanquilh'd  u  in  the  open  Field  of  Baltic,  and  re- 
duced it  to  his  Subjedtion.  When  you  labour  and  gman  un- 
der Sins  and  Temptations,  under  Pains  and  Sorrows,  remem- 
ber CV;;//^  has  appointed  i^eath  to  be  his  Officer  for  your  Re- 
lief. It  is  like  the  Porter  that  opens  the  Door  of  his  Repo- 
fitory,  the  Grave,  where  your  Bodies  ihail  take  a  fweet  Slum- 
ber till  the  Refurredion-Day  ;  and  'tis  appointed  alfo  to 
open  the  Gates  of  Heaven  for  your  Spirits,  and  to  let  them 
into  a  World  of  unknown  felicity. 

Death  has  fo  many  things  belonging  to  it,  which  are  afflic- 
tive to  Nature,  and  formidable  to  the  Eye  of  Senfe,  that  we 
have  need  of  all  manner  of  Alfiftance  to  raife  our  Souls  above 
the  Fear  of  it.  The  very  I'hought  of  dying  makes  many  a 
Chriflian  (liudder  and  fweat,  and  tremble,  and  awakens  all  the 
Springs  of  human  Infirmity  ;  O  may  the  Grace  of  Faith  gain 
a  more  glorious  Afcendency  in  our  Souls  !  We  fhould  often 
meditate  on  fuch  Do6lrines  as  thefe,  which  place  that  dread* 
ful  thing  Death  in  the  moft  eafy  and  pleaflng  Light  ,•  we 
fiiould  behold  it  as  changed  from  aCurfe  into  a  Blefling,  and 
numbred  among  our  Treafures.  Chriflians  fhould  accuilom 
themfelves  to  look  at  it  through  the  Glafs  of  the  Gofpel, 
which  cafls  fair  Colours  upon  what  is  in  itfelf  fo  dark  and  for- 
midable. 'Tis  the  Gofpel  is  that  Glafs  which  difcoversto  us 
the  flowry  Bleflings  that  grow  in  that  gloomy  Valley,  and 
gives  us  a  fair  and  delightful  Profpedl  of  thofe  Hills  of  Pa- 
radife  and  Pleafure  that  lie  beyond  the  Grave.  Why  (hould 
we  let  this  blefled  Gofpel  lie  negledled,  and  Jive  ilill  in  Bon- 
■dage  to  the  Fear  of  Dying  ? 

The  Rsccllection. 

Come  now,  and  let  us  learn  by  this  Difcourfe  to  fliame  our- 
felves  out  of  thefe  WeakneiTes,  thefe  unreafonable  Fears. 
JLet  us  talk  to  our  own  Souls  in  the  Language  of  Faith.  Wh  v, 
O  my  Soul,  why  art  thou  afraid  to  let  this  Body  die  ?  Ha(l 
^hou  not  endur'd  Labours  and  Trials  enough,  and  art  thou 

unwilling 


69.0  Death  a  Blessing  Vol.  II. 

unwilling  to  come  to  the  End  of  them  ?  Haft  thou  not  yet 
.  been  tempted  enough?  Hafl  thou  not  been  foil'd  too  often, 
and  too  often  thrown  down  in  the  Conflict  ?  Think  of  thy 
many  Wounds  of  Confcience,  the  Bruifes  of  thy  Spirit,  the 
Defilement  of  thy  Garments,  and  the  Lofs  of  thy  Purity  and 
thy  Peace.  Canfl  thou  bear  that  all  thefe  Ihould  be  repeat- 
ed again  and  again  ?  Art  thou  unwilling  this  War  fhould  have 
an  End?  Art  thou  afraid  of  Vidtory  and  Triumph?  What 
doft  thou  labour  and  fight  for  ?  Doft  thou  not  run  to  obtain 
the  Prize  ?  Dofl  thou  not  wreflle  and  fight  to  gain  the  Crown  ? 
and  halt  thou  not  Courage  enough  to  go  a  crofs  the  dark 
Valley  to  take  Pofi^eiHon  of  this  Crown  and  this  Prize  ? 

Think,  O  my  Spirit,  think  of  thy  painful  Ignorance  whilfl 
thou  dwellefl  in  this  Region  of  Shadows:  Is  not  Knowledge 
thy  natural  and  delicious  Food  ?    Hafl  thou  not  liv'd  long 
enough  in  Darknefs,  and  been  involv'd  too  long  in  Miflakes 
and  Errors  ?  And  art  thou  willing  to  dwell  in  a  Land  of  Dark- 
nefs ftill,  a  Land  of  Dreams  and  Difguifes,  where  Truth  is 
hardly  found  ?  Art  thou  afraid  of  the  Borders  of  that  World 
where  Light  and  Knowledge  grow,    and  where   Truths 
and  Realities  appear  all  unveil'd  and  without  Difguife  ? 
Where  thou  fliall  be  cheated  no  more  with  the  Sound  of 
Words,  but  flialt  fee  all  Things  jufl  as  they  are,  in  a  clear 
Light,  without  Error,  and  withoutConfufion?  O  happy  Period 
of  thy  Miflakes  and  Wanderings,  of  all  thy  learned  Mazes 
in  quefl  of  Truth  !  And  art  thou  flill  afraid  to  come  near  it? 
Has  it  not  been  the  Matter  of  thy  facred  Mourning,  that 
thy  God  is  fo  much  concealed  from  thee,  that  greatefl  and 
befl  of  Beings  ?    That  the  Son  of  God,  the  Brightnefs  of  the 
Father's    Gloryy  is  fo  much  a  Stranger,  and  thy  Saviour  is 
fo  little  known  ?    that  thy  Faith   has  been  labouring  and 
wearied  in  many  Enquiries  about  the  Glories  of  his  Perfon  as 
God-man,  about  the  Wonders  of  his  united  Natures,  and  the 
Myfleries  of  his  Gofpel;  about  the  Power  of  his  Death,  the 
Virtue  of  his  Righteoufnefs,   and  the  Sovereignty  of  his 
Grace?   And  art  thou  afraid  of  the  Sun-fliine,  and  that  per- 
fedlDay  that  fliall  fcatter  all  thefe  Clouds  of  Doubt  andMif- 
take,  and  let  thee  fee  thy  Saviour  and  thy  God  Face  to  Face, 
as  they  are  feen  by  Angels  ?   O  that  furprizing  Hour  of  un- 
known Delight  that  fliall  place  thee,  O  my  Soul,  in  themidfl 
of  the  World  of  Spirits,  furrounded  with  the  Light  of  Hea- 
ven, and  in  the  open  Prefence  of  God,  even  thy  God !  When 
thou  flialt  gain  fwifc  and  tranfporting  Acquaintance  with  the 

almighty 


Serm.  XLIII.  to  the  Saints.  691 

almighty  Being  that  made  thee,  and  the  Son  of  God  who 
dwelt  once  in  mortal  FIcih,  and  died  to  favc  thee  ! 
When  the  divine  Irradiations  of  the  eternal  Spirit  (hall  un- 
fold thofe  Myfteries  to  thy  View,  which  had  fo  much  Dark- 
nefs  about  them  in  thcfe  lower  Regions  !  What  an  iilufkri- 
ous  Scene  of  Light  and  Joy  ihall  arife  all  around  thee  as  thou 
entered  into  that  unknown  State  !  What  ftrange  new  Ideas 
of  Things,  what  new  Worlds  of  Knowledge  ihall  throng  ia 
upon  thee,  and  thy  enlarged  Underltanding  (hall  receive  them 
all  with  infinite  Satisfadion,  and  with  ever-growing  Pleafure! 
Art  thou  not  already  on  the  Wing,  my  Soul,  at  fuch  a  divine 
Profpeft  as  this  ?  O  flupid  Creatures  that  we  are,  we  feek 
after  the  Light  of  Truth  here  below,  and  croud  about  a  little 
glimmering  Spark  of  Knowledge,  we  wrangle  all  around  ic 
with  endiefs  Contention,  and  yet  when  Death  would  open 
the  Gate  of  Glory,  and  admit  us  into  Regions  of  Light,  we 
Hart  back  and  retire,  contented  to  abide  among  Twilight 
and  Shadows. 

But,  O  my  Soul,  if  Truth  and  Knowledge  are  not  fuffici- 
ent  to  allure  thee,  Has  Holinefs  no  conftraining  Power  ?  Haft 
thou  not  fmn'd  enough  and  broken  the  Laws  of  God  often 
enough  already  ?  Haft  thou  not  brought  Guilt  enough  and 
Grief  enough  upon  thyfelf,  that  thou  art  afraid  of  a  State 
of  perfe6l Holinefs?  What  is  it  that  has  given  thee  fuch  in- 
ward Pain  as  the  perpetual  Workings  of  thy  native  Iniquity  ? 
What  is  it  that  has  made  thee  cry  out,  O  wretched  Creature 
that  I  am  !  who  poall  deliver  me  from  the  Body  of  this  Death  1 
From  the  Temptations  and  the  Sins  which  are  mingled  with 
FleQi  and  Blood  ?  And  art  thou  afraid  to  have  thy  Groans 
ended,  thy  Complaints  removed,  and  thy  Deliverance  ap- 
pear? Art  thou  unwilling  to  accept  of  the  Releafe  ?  Doft 
thou  (brink  back  from  the  Sight  of  the  Deliverer  ?  Has  not 
thy  Faith  often  feen  the  Spirits  of  the  Juft  made  perfeft 
ftanding  before  the  Throne,  rejoicing  before  God,  worfhip- 
ping  in  the  compleat  Beauty  of  Holinefs  ?  and  has  not  this 
thy  Faith  awaken'd  thy  Defires  and  thy  facred  Wiflies  ?  O 
that  1  were  in  the  midjl  of  them  !  Why  then  art  thou  fo  un- 
willing to  leave  this  Body  of  Sin  and  Darknefs,  and  to  go  out 
of  this  troublefome  and  impure  Prifon  into  that  glorious 
World,  that  blelTed  Affembly,  and  to  worfliip  amongft  them 
without  Imperfe6tion  and  without  Wearinefs  ?  Confider,  O 
my  Soul,  are  thy  Complaints  of  indwelling  Corruption  fin- 
cere  ?  Are  thy  Groans  for  Deliverance  honeft  and  hearty  ? 

Why 


(J9a  Death  a  Blessing  Vol.  IL 

Why  then  art  thou  afraid  to  let  this  Tabernacle  be  diflblved,. 
and  to  gain  a  blefled  Releafe  from  thefe  inbred  and  reftlefs 
Enemies  ?  Has  not  the  Luflre  of  perfedl  Holinefs  Atcraftion 
and  Force  enough  in  it  to  awaken  thy  Longings,  and  flretch 
thy  Wings  for  a  Flight  to  Heaven. 

Remember  alfo  whilflthou  art  here,  and  art  often  finning, 
many  of  the  Threatnings  of  God  in  his  Word  ftand  bene 
againft  thee,  his  Arrows  fometimes  ftick  in  thy  Flelh,  and 
pierce  thy  very  Soul.  I  confefs  thefe  are  not  the  Sword  of 
his  vindi6i:ive  Juflice,  thy  Affli61ions  are  but  the  Corre6lions 
of  his  Rod;  But  is  it  not  better  to  dwell  in  that  World  where 
thou  fliak  feel  no  fuch  corredling  Strokes,  and  deferve  Chaf- 
tifement  no  more,  where  the  Lord  thy  God  (hall  lay  afide 
every  Frown,  and  remove  his  Anger  for  ever  ? 

Thy  bed  Life  now  is  to  live  upon  the  Promifes;  but  does 
not  all  the  Excellency  of  a  Promife  confift  in  the  Hope  of 
Performance  ?  and  is  not  the  Performance  then  fo  much  bet- 
ter than  the  Promife  itfelf  ?  Is  not  Pofleflion  better  then 
Hope?  Is  not  an  aflur'd  and  an  unchangeable  Pofleflion  bet- 
ter than  this  State  of  Doubts  and  Fears  ?  Is  it  not  much  more 
agreeable  to  dwell  in  the  Houje  of  God  for  ever^  than  only  to 
make  a  Vifit  to  it  now  and  then  ?  Is  it  not  infinitely  better 
to  be  fix'd  in  a  State  of  perfedl  Felicity,  without  the  lead 
Fear  or  Apprehenfion  of  lofing  it  ?  to  be  as  a  Pillar  in  the 
Temple  of  Gody  thy  God,  and  to  go  no  more  out  ? 

Think  again.  Haft  thou  not  fuftain'd  fufficient  Pains  and 
Sorrows  both  of  Flefli  and  Mmd  in  this  lower  World?  Death 
fhall  put  an  end  to  them  all ;  and  art  thou  unwilling  to  have 
a  full  Releafe  from  Sorrow  and  Pain  ?  Has  this  Flefli  of  thine 
been  complained  of  fo  often  as  thy  Clog  and  thy  painful  Pri- 
fon,  and  art  thou  afraid  to  have  thy  Fetters  knock'd  off? 
Has  not  thy  Body  given  thee  Smart  and  Anguifli  enough  ? 
and  has  it  not  tempted  thee  enough  away  from  thy  God  and 
thy  trueft  Happinefs  ?  Has  thy  finful  fickly  Flefli  been  fo 
charming  a  Companion  that  thou  art  not  yet  willing  to  part 
with  it?  Doft  thou  not  defire  to  have  all  thy  Difeafes  heal'd 
at  once  ?  Wouldft  thou  not  be  glad  to  have  all  thy  Torments 
of  Body  and  Mind  for  ever  eas*d,  and  all  the  Uneafinefles 
of  Flefli  and  Spirit  remov'd  for  ever. 

'Tis  true,  the  mere  Defire  of  Eafe  fliould  not  be  the  chief 
Reafon  why  thou  fliouldfl:  defire  Death,  nor  fliouldfi:  thou 
feek  it  with  an  impatient  Spirit:  'Tis  thy  Duty  to  bear  Suf- 
ferings and  Sorrows  with  holy  Patience,  as  a  good  Soldier  of 

Chrift 


Serm.  XLIII.  to  the  Saints.  693 

Chrift;  'tis  thy  Duty  to  abide  in  thy  Pofi:  during  his  Plcafure; 
to  fill  up  the  Hours  with  Service,  and  to  luflain  the  Fatigues 
and  Burdens  of  the  mortal  State,  to  the  Glory  of  God  thy 
Saviour  :    But  he  docs  not  require  that  thou  Ihouldft  fall  in 
Love  with  a  State  of  Guilt  and  Pain,  a  State  that  has  fo 
much  Sin  and  Temptation,  fo  much  Burden  and  Fatigue  in' 
it;  he  gives  thee  Leave  to  groan  after  the  Hour  of  Releafe- 
and  Deliverance.     In  this  Tabernacle  we  groan  earnejily  being* 
burdened y  2  Cor.  v.  2. 

Confider  further,  O  my  Soul,  what  is  there  in  this  World 
that  Ihould  make  thee  fond  of  continuing  among  the  Inhabi- 
tants of  it?   Has  not  the  World  thou  dwelled  in  fufficiently 
difcover'd  itfelf  to  thee  as  a  Land  of  meer  Vanity  and  Vex-- 
ation,  and  art  thou  fond  of  the  Tents  o^  Mefhech  3,nd  Kedar, 
where  thy  Soul  has  fo  little  Peace  ?  Arc  thou  afraid  to  change  • 
thy  Dwelling-Place?  Hafb  thou  not  been  teiz'd  long  enough 
with  the  Company  of  Sinners,  or  the  foolifli  and  unfriendly' 
Carriage  of  thofe  who  are  imperfe6l  Saints  ?   Haft  thou  not 
been  often  ready  to  fay,  O  that  I  had  the  Wings  of  a  Dove,  to 
fly  away  from  the  windy  Storm  and  Tempejl  !    to  get  afar  off- 
from  the  Rage  and  Malice  of  Enemies,  from  the  troublefomc; 
Infirmities  of  Friends,  afar  oiF  from  the  Peeviflinefs,  the 
Envy  and  the  PaiTion  of  fome  of  thy  Fellow- Chriftians  "i 
How  often  haft  thou  wifti'd  even  for  a  Wildernefs  where  thou " 
mayft  be  at  reft  ?    Behold  the  Door  of  Death  will  (liortly 
open  itfelf  to  thee,  and  would  let  thee  in,  not  to  a  Wilder-^" 
nefs,  but  to  a  Paradife,  to  a  Place  of  eternal  Reft  and  Free- 
dom from  all  uneafy  Society  ;    and  yet  thou  delayeft  and 
hangeft  backward,  and  art  afraid  to  go. 

In  that  upper  World  the  Saints  have  no  Follies  about  them, 
no  vicious  and  fretful  Humours,  no  Springs  of  Vexation  ;  • 
they  leave  all  their  Weaknefifes,  their  Envy  and  their  Anger 
behind  them  in  the  Grave.     In  the  heavenly  Country  every ' 
Companion  is  an  everlafting  Friend,  and  all  thy  dear  and  pi- 
ous Kindred  who  are  departed  have  put  ofF  every  Thing  that  • 
once  made  thee  or  them  uneafy.     They  are  far  better  Com-  • 
pany  above  than  ever  they  were,  or  could  be,  here  on  Earth  ; 
and  doft  thou  not  want  to  fee  them  all  in  their  beft  Raimenc 
of  Grace  and  Glory,  and  to  hold  fweet  Communion  with 
ihem  in  the  pureft  Intercourfes  of  Love  ? 

But  there  are  ftill  fweeter  Allurements  to  a  holy  Soul ; 
Godytvtn  thy  God,  dwells  in  the  midft  of  his  Saints  on  high, 
and  that  in  the  full  Glories  of  his  Love ;  Jefusy  thy  Saviour, 

whom 


^94  Death  a  Blessing  to  the  Saints.         Vol.  II. 

whom  thou  hafl  known,  and  whom  thou  haft  loved,  though 
thou  haft  never  feen  him:  Jefus  is  Lord  of  chat  Country, he 
waits  for  thee  there;  God  himfelf  dwells  there  as  the  Foun- 
tain of  Felicity,  and  (liall  be  no  more  abfent  from  thee.  Thou 
fhalt  no  more  complain  of  the  Withdrawings  of  the  Light 
of  his  Countenance,  or  the  fliort  Vifits  of  his  Grace  :  Thou 
{halt  fit  folitary  no  more,  nor  mourn  under  the  dark  Eclipfes 
of  the  Sun  of  Righteoufnefs :  'Tis  the  Pleafure  of  that  Hea- 
ven thou  hopeft  for,  to  be  for  ever  with  thy  Lord^  to  behold 
his  Glory,  to  fee  him  as  he  ix,  and  to  be  made  like  him,  ^nd  wile 
thou  not  enter  in  at  the  Gate  into  the  new  Jerufalem  when 
he  calls  thee,  but  tremble  and  ftart  backward,  becaufe  there 
is  a  ihort  dark  Valley  that  lies  on  this  fide  of  it  ? 

Remember,  O  my  Soul,  Death  is  thine  :  There's  nothing 
in  that  dark  Valley  fhall  hurt  thee.  Lift  up  thy  Headjarife, 
and  fhake  thy  felf  out  of  the  Duft.  Let  thy  Faith  take  a 
fweet  Prafpeft  over  the  little  Hills  of  Time,  and  beyond  the 
Vale  of  Death  :  Look  far  into  the  invifible  World,  and  ba- 
nifh  all  thy  Fears  under  the  ftrong  allurement  of  the  Joys 
that  are  prepared  for  thee;  wait  with  Pleafure  for  the  Hour 
of  thy  Departure,  and  rejoice  and  triumph  when  the  divine 
Meffage  fliall  come.  While  thou  continueft  here.  Life  is" 
thine:  When  thou  goeft  hence.  Death  is  thine;  Things  prefent 
Mnd  Things  to  come  are  thine;  and  the  invifible  World  to  which 
thou  art  haftening  has  everlafting  Joys  in  referve  for  thee  : 
Heaven  itfelf  is  thine :  Heaven  is  the  Inheritance  of  all  the 
Saints  :  The  Glories  laid  up  there  are  waiting  for  thy  Pof- 
feffion  ;  The  Diflblution  of  thy  earthly  Tabernacle  fhalc 
convey  thee  into  the  midft  of  them. 

Awake,  arife  and  meet  the  happy  Moment,  when  thou  fhalt 
V)e  undrefs'd  of  this  finful  Flefh  and  Blood  :  O  let  thefe  de- 
filed Garments  ever  fit  loofe  about  thee,  that  they  may  be 
caft  off  without  Pain  and  Regret :  Go,  my  Soul,  at  the  Sum- 
mons of  thy  God  and  Father,  and  when  the  Symptoms  of 
dying  Nature  fliall  fay.  Hark,  he  calleth  thee^  let  thy  Faith, 
and  thy  Love,  and  thy  Joy  anfwer.  Lord,  I  co?ne.  Go,  my 
Soul,  at  the  Invitation  of  thy  Redeemer,  at  the  Voice  of  thy 
Beloved:  Behold  he  appears, he  comes:  Go  forth  and  meet 
him.  Drop  this  fieflily  Clothing  with  holy  Delight;  arife, 
put  on  thy  beautiful  Garments  and  (hine,  for  ihe  Glory  oj  the 
Lord  is  rifing  upon  thee:  Go  lliine  among  the  Spirits  of  the  Jufl 
made  perfe^,  thy  felf  a  Spirit  releas'd  from  Earth,  and  divefted 
of  all  Imperfeftion.  O  happy  Farewel  to  Life  and  Time !  O 
glorious  Entrance  into  Immortality !  SEK- 


( 695 ; 


SERMON    XLIV. 

Tiie  Do6lrine  of  the  Trinity,  and  the  Ufe  of  it. 


Ep  HE  s.    ii.   1 8. 
Through  him  we  both  have  Accefs  by  one  Spirit  unto  the  Father. 

THERE  is  hardJy  another  Text  ia  the  Bible  of  fo  fhort 
an  Extent  that  contains  in  it  fo  much  of  the  Subftance 
and  Glory  of  our  holy  Religion .  Here  we  have  ( i . )  The 
Doifrine  of  the  blejjed  Trinity  phmly  reprefented.  The  Father 
and  the  Holy  Spirit  are  exprefly  named,  and  the  little  Word 
HIM  mod  evidently  refers  to  Chriji  the  Son  ofGod^  who  is 
mentioned  before,  ver.  13.  (  2. )  We  read  alio  in  this  Verfc 
the  important  Ufe  of  this  great  BoBrine :  We  mud  have  accefs 
to  God  the  Father  through  the  Mediation  of  his  Son  by  the  Aids 
of  the  Holy  Spirit.  And  (3.)  there  is  the  Union  of  all  Nations^ 
and  the  Harmony  of  all  the  true  Worfhippers  of  God  held  forth 
in  the  Words,  We  both  have  accefs.  This  is  the  common  and 
univerfal  Method  of  Approach  to  God,  for  it  is  provided  for 
the  whole  World  ;  which  is  here  diftinguifhed  into  Jews  and 
Gentiles :  We  B  O  TH  have  accefs  to  the  Father  by  one  Spirit^ 
through   one  Lord  Jefus. 

Thefe  three  fhall  be  the  chief  Divifions  of  my  Difcourfe,  and 
I  Ihall  confider  each  of  them  diflindlly. 

Firft,  The  Do^rine  of  the  bleffed  Trinity  is  here  reprefented 
to  us,  the  Father^ihc  Son^  and  the  Holy  Spirit :  And  in  order  to 
fetthis  Article  of  our  Faith  in  the  moft  plain  and  eafy  Light, 
for  the  ufe  of  common  Chriftians,  I  would  draw  it  out  as  far  as 
Scripture  evidently  leads  the  way  into  {GVGral  Proportions, 

But  here  let  it  be  obferved,  that  I  am  not  going  to  prefent 
you  with  any  of  thofe/>^r/zV«/^r  Schemes  of  Explication  of  this 
Do6trine  which  have  divided  the  Trinitarian  Writers,  but  na- 
kedly to  reprefent  it  according  to  its  moft  obvious  Appearances 

in 


6^6  Tbe  Doctrine  of  the  Trinity,  Vol.  II. 

in  Scripture,  and  yet  in  fuch  a  manner  as  almoft  all  our  Divines 
have  received  and  delivered  it,  who  may  differ  in  particular 
Schemes  of  Explication, 

Prop.  I.  God  is  a  Spirit,  allwife,  and  almighty,  infinite, 
eternal,  unchangeable,  and  incomprehenfible  by  any  Creature  ; 
the  firfl,  the  greateft,  and  the  bell  of  Beings. 

Since  the  Word  of  God  afTures  us  that  He  is  a  Spirit^  John 
iv.  24.  fince  Men  are  called  his  Offsprings  Adsxvii.  28.  fince 
Man  is  the  Image  of  God,  i  Cor  xi.  7.  it  is  evident  that  God 
teaches  us  to  conceive  of  himfelf  in  a  way  of  Refemblance  to 
our  own  Souls  which  are  Spirits,  We  are  therefore  to  con- 
ceive of  Him  as  a  Being  which  has  Underftanding  or  Confci- 
oufnefs  and  Knowledge,  which  has  a  free  Will  and  Power  of 
Operation  ;  for  thefe  are  the  cleared  and  bed  Notions  that  we 
have  of  a  Spirit :  And  the  Scripture  itfelf  frequently  applies 
them  all  to  God,  and  fpeaks  of  his  Underftanding,  Will  and 
Power. 

Yet  ftill  let  us  remember  that  we  muft  conceive  of  thefe 
things  in  God  in  the  higheft  and  grcateft  Perfection  poflTible, 
removing  always  from  our  Idea  of  God  every  Thing  that  is  im- 
perfect, and  raifing  this  Idea  infinitely  above  every  Power  and 
Quality  that  is  in  our  own  Souls.  He  hath  infinite  JViJdom,  or 
Underftanding,  to  know,  contrive,  and  decree  all  his  Works, 
and  infinite  Powe^  to  execute  and  efFefl  his  Decrees.  Every 
thing  in  God  tranfcends  the  higheft  Conceptions  of  Man. 

Prop.  II.  There  is  but  one  only,  the  living  and  the  true  God.' 
There  is  but  one  Godhead,  one  Divinity  •,  for  fince  God  is  the 
firft,  the  greateft,  and  the  beft  of  Beings,  there  can  be  but  one 
that  is  the  y try  firft.,  the  very  greateft,  and  the  very  beft. 

Befides,  God  is  ^  felf-fufficient  Being,  and  can  want  nothing 
from  another.  jl5fs  xvii.  25.  ht  is  zn  all- fufficient  Being,  and 
can  do  every  Thing  of  himfelf.  Job  xHi.  2.  and  therefore  he 
cannot  poflibly  ftand  in  need  of  any  other  Being  befide  himfelfi 
Within  himfelf  the  one  God  poffefles  all  poflible  Perfedion. 

Two  fuch  all-fufficient  Beings  could  do  no  more  than  one 
could  do,  either  with  Regard  to  their  own  Bleffednefs,  or  with 
Regard  to  Creatures  •,  for  if  two  could  make  each  other  more 
blefled,  or  do  any  thing  more  toward  Creatures  than  one  could 
do,  then  each  of  them  alone  could  not  bt  felf-fufficient,  nor 
all  fufficient  •,  each  of  them  could  not  be  a  Gody  if  they  could 
want  any  Help  from  another. 

Thence  it  follows,  that  there  cannot  be  two  Gods  i  for  fince 

each 


Scrm.  XLIV.  and  the  lisi  of  it.  697 

each  of  thrm  ninfl:  be  fcif fit ffic tent.,  i.  c.  fufTIcient  for  himfclf, 
and  all- fitjffic tens y  i.  c.  fuflicient  for  all  other  Purpofcs  whatfo- 
ever,  one  of  thcfc  two  Goils  would  be  utterly  needlefs  and 
ufelefs  :  But  it  is  abfurd  to  imagine  that  a  Gocl  is  an  ufelefs  or 
nccdieis  Being-,  therefore  there  can  be  no  other  God  but  One, 

This  is  the  great  and  uriiverfal  Dictate  of  the  Light  of  Na- 
ture, and  this  is  the  conftant  Doctrine  of  Scripture  in  tlie  Old 
and  New  Teftament:  And  indeed,  this  Unity  of  the  Godhead\% 
a.  peculiar  Glory  of  all  the  Religions  that  God  hath  given  to 
Men,  and  wliercby  they  arc  diitinguinicd  from  the  falfe  Reli- 
gions of  the  Heathen  Nations,  who  did  generally  profefs  more 
Gods  than  one. '  God  hath  always  taken  Care  to  fecure  to 
himlelf  an  unrivall'd  Dignity  and  Majefty  in  all  his  Difpenfa- 
tions.  This  is  theLanguageof  God  by  Mofes^  Hear.,  O  Ifrael^ 
the  Lord  thy  God  is  one  Lord,  Deut.  vi.  4.  AndChrifi  confirms 
this  Doctrine  mofl  abundantly  in  the  New  Teftament,  and  that 
in  the  very  fame  Words,  Mark  xii.  29.  And  he  commends  the 
Scribe  for  afHrming,  There  is  one  God,  and  there  is  no  other 
hut  he.  This  is  the  Foundation  and  Bafis  of  all  that  can  be  cal- 
led true  Religion  m  every  Nation,  in  every  Age  fince  the  World 
began.  And  when  a  Multitude  ofNanons  had  loft  this  Doc- 
trine of  the  one  God,  and  fell  into  the  Worfliip  of  many  whom 
they  called  Gods,  it  was  one  great  Defign  o{  Chrijlianity  to  dc- 
ftroy  Polytheifm  (  or  the  Do6lrine  of  many  Gods  )  among  the 
Nations  of  the  World,  and  to  reduce  them  more  univerfally  to 
that  antient  and  eternal  Truth,  which  fome  of  their  own  Phi- 
lofophers  profefled,  (  viz. )  that  there  is  but  one  true  God. 

Prop.  III.  This  one  God  hath  revealed  himfelf  by  the  Light 
of  Nature  as  well  as  by  Scripture,  to  be  the  firft  Caufe  of  all 
Things  in  Heaven  and  Earth,  vifible  and  invifible,  the  Creator 
and  Governor,  the  original  FofTefTor  and  the  fovereign  Lord  of 
all  other  Beings  whatfoever.  And  as  he  is  the  original  Lord 
of  all,  he  requires  the  Worfhip  and  Homage  of  all  his  intelli- 
gent Creatures :  He  demands  holy  Obedience  to  his  Laws,  and 
humble  SubmifTion  to  his  Providences  -,  and  upon  this  Account 
even  fome  of  the  Antients  by  the  Light  of  Nature  have  called 
him,  Father  of  all. 

Prop.  IV.  The  great  God  hath  more  clearly  made  himfelf 
known  in  his  Word  under  the  perfonal  and  relative  Charafler 
of  a  Father,  i.  e.  as  a  Perfon  bearing  the  Relation  of  a  Father, 
and  that  not  only  t©  Angels  and  Men  who  are  called  the  S§ns 
of  Gody  but  he  is  a  Father  alfo  to  our  Lord  Jefus  Chrifl  himfclf, 

X  X  tho* 


69S  The  Doctrine  of  the  Trinitv,  Vol.  II.' 

the'  in  a  far  more  excellent  and  fuperiour  Way,  for  Chrifl  is  the 
only  begotten  Son.  Yet  it  may  be  noted  that  God  is  never  called 
the  Father  of  the  Holy  Ghoft. 

Under  lh\^  perfcnal  Charadef  of  the  Father^  the  great  God 
appears  in  Scripture  as  the  prime  Agent  and  Ruler  in  all  the 
Kingdoms  of  Nature,  and  Grace,  and  Glory  :  The  Father  is 
eminently  Lord  of  Heaven  and  Earth.,  as  Chrijl  himfelf  calls 
him*.  H:'  fuftains  the  Dignity  and  Majefty  of  Godhead,  and 
maintains  the  divine  Rights  and  Prerogatives  of  it  in  Heaven, 
Earth  and  Hell. 

It  is  under  this  perfonal  C\\2ir2i6\.Q,v  that  he  appears  in  my  Text 
as  that  God  and  Father  who  receives  the  Homage  and  Worfhip 
of  finful  Men,  returning  and  approaching  to  him  through  Jefus 
Chrijl  his  Son,  and  by  his  Holy  Spirit, 

Prop.  V.  God  the  Father  is  reveal'd  in  Scripture  as  tranfac- 
ting  his  Affairs  that  relate  to  his  Creatures  through  Jefus  Chriji 
his  Scn.^  and  by  his  Holy  Spirit.  'Tis  by  his  Son  he  made  the 
Worlds^  Heb.  i.  2.  It  is  by  his  Spirit  he  formed  the  Hull  of 
Heaven.,  "^{dX.  xxxiii.  6.  It  is  by  his  Spirit  he  renews  the  Face  of 
the  Earth.,  and  covers  it  with  living  Creatures,  Pfal.  civ.  It  is 
by  his  Son  he  redeems  finful  Mankind  from  Hell,  and  by  his 
Spirit  he  fandifies  them  and  makes  them  fit  for  Heaven. 

Note.,  the  Son  of  Gcd  is  fometimes  called  the  Word  of  Gody 
and  God  is  faid  to  a(5l  by  his  JVord  as  well  as  by  his  Son\, 

Thefe  are  the  hleffed  nree  who  by  the  Chriftian  Church  for 
many  Ages  have  been  cali'd  the  Holy  Trinity.  The  clear  and 
diftindl  Revelation  of  them  and  their  various  Offices  to  us  in 
the  Gofpel  is  the  chief  Glory  of  the  Chriftian  Religion,  and 
therefore  we  are  initiated  or  admitted  into  the  ProfefTion  of  this 
Religion  by  being  baptized  into  the  Name  of  the  facrcd  Three, 
the  Father,  the  Son,  and  the  Holy  Spirit. 

Havirg  fjrvey'd  the  fcriptural  Reprefentations  of  God  the 
Father,  in  the  foregoing  Propofitions,  let  us  now  confider  what 

*  Matt.  xi.  25.  Jefus  fai^,  J  thanh  thee^  O  Father,  Lord  of  Heanitn  i'.ud 
Earth  I  vcr.  27.  All'Things  are  dtlinjered  io  me  of  my  Father. 

t  I  do  not  here  affert  any  thing,  or  make  any  Enquiries,  whether  or 
how  far  the  Idea  of  the  Word  cf  God  may  differ  from  the  Idea  of  the5c« 
of  God,  becaufe  this  has  been  controverted  among  orthodox  Writers.  *Tis 
rery  plain  and  certain  that  both  thefe  Names  belong  to  Jfus  Chrijf,  the  fe- 
cond  Perfon  in  the  facred  Trinity  j  and  this  is  fufncient  for  my  prefcnt  Pur- 
pofe,  fince  I  defign  to  avoid  all  particular  Controverfie*  about  Modes  of 
Explication  in  this  Place. 

15 


Serm.  XT .IV.  and  the  Use  cf  it.  699 

is  the  fiifl,  the  mod  plain  antl  obvious  manner  wherein  the 
Scripture  rcprcfcnts  to  us  the  Son  of  God  and  the  Spirit  of  Cod^ 
and  by  degrees  rife  up  to  the  fevcral  and  more  compleat  Dei- 
criptions  of  them  in  the  Bible. 

Prop.  VI.  Hie  Son  of  God  is  fpoken  of  generally  in  the 
New  Teflamcnt  as  a  very  glorious  Perfon,  who  was  fome  way 
begotten  of  the  Father,  i.  e.  derived  from  God  the  Father.,  or 
hath  fome  fpecial  Relation  to  him  as  an  only  begotton  Son^  John 
i.  18.  as  the  firfi  begotten  of  God.,  Heb.  i.  6.  as  the  frjl  born 
cf  every  Creature.,  Col.  i.  15.  i-.ho  'was  zotth  G^/i,  and  had  Glo^y 
with  the  Father  before  the  World  was,  John  xvii.  5.  By  whom 
God  made  the  Worlds,  and  created  all  things,  vifible  and  invifible-^ 
CoJ.  i.  16.  Heb.  i.  2,  7,.  who  came  forth  fror^i  the  Father,  and 
came  into  this  World,  John  xvi.  28.  who  took  Flefh  and  Blood 
upon  him  Seventeen  hundred  Years  ago,  Heb.  \\.  14.  and  thus 
was  niade  of  a  Woman,  Gal.  iv.  was  born  of  the  Virgin  Mary  ia 
an  extraordinary  manner,  without  an  earthly  Father,  Luke'i.  35. 
and  was  for  this  reafon  alfo  called  the  Son  of  God,  who  lived 
above  thirty  Years  a  Man  among  Men,  taught  divine  Do6lrinc 
here  on  Earth,  and  wrought  various  divine  Wonders  to  confirm 
it,  w^as  crucify'd  by  the  Jews  and  Romans,  rofe  again  from  the 
Dead,  left  this  World,  and  afc  ended  to  his  Father  and  our  Fat  her .^ 
io  his  God  and  cur  God,  John  xx.  17. 

Prep,  VII.  As  this  Defcript-ion  raifes  Jefus  Chrifl  far  above 
the  Dignity  of  Angels,  and  carries  fomething  divine  in  it,  fo 
there  are  feveral  exprefs  Afcripticns  of  true  and  proper  Divinity 
or  Godhead  to  him.  This  glorious  Perfon,  Jefus,  the  Son  of 
God,  hath  divine  Names,  Titles,  Attributes,  Operations,  and 
Worfhip  afcribed  to  him,  even  fuch  whereby  God  the  Father 
himfelf  is  known  and  difbinguifhed  to  be  the  true  God,  Sec. 

Is  the  Father  call'd  the  Lord  our  God  often  in  Scripture  ?  So 
Thomas  calls  Chrijl,  My  Lord,  and  my  God,  John  xx.  28.  Is 
the  Father  called  the  Firji  and  the  Lafl,  Ifiii.  xliv.  6.  So 
is  the  Son,  Rev.  i.  17.  and  ^%.  13.  Is  \k)S.  Father  called 
Jehovah,  the  mighty  God,  and  Ged  blefjed  for  ever  ?  So  is 
Chrijl.^  Jer.  xxiii.  6.  Ifa.  ix.  6.  Rom.  ix.  5.  Chrifl  is  that  Je- 
hovah whom  all  the  Angels  of  God  mufl  worfljip,  Pfal.  xcvii.  17. 
compared  with  Heb.  i.  6.  Chrifl  is  that  God,  that  Jehovah,  v/ho 
laid  the  Foundation  of  the  Earth,  and  the  Heavens  are  the  Work 
cf  his  Hand,  Heb.  i,  10,  12.  compared  with.  Pfal.  c\\.  22,  25. 
He  is  that  Lord  and  God  who  afcended  on  high,  and  led  Capti- 
vity captive^  Pfal.  Ixviii.  18.  compared  ^it\\  Epb,  iv..3.  He  is 
X  X  2  that 


700  "The  Doctrine  of  the  Trinity,         Vol.  11. 

that  Jehovah  on  whofe  Name  thofe  who  call  Jhall  he  delivered^ 
or  faved^  Joel  ii.  32.  compar'd  with  Rom.  x.  13. 

Thefe  and  many  other  Scriptures  prove  that  Jefus  Chn'^ 
may  be  properly  called  irne  God :  For  our  God  is  a  jealous  God^ 
jealous  cf  his  Honour  and  divine  Prerogatives,  Exod.  xxxiv.  14, 
Jehovah  jj  his  Name.,  and  he  will  not  give  his  Name  and  Glory  ^ 
his  peculiar  Titles  and  Attributes,  to  another^  Ifa.  xlii.  8.  There- 
fore fince  Chri^i  the  Son  of  God  has  thefe  divine  Names,  Titles, 
and  Glories  attributed  to  him,  he  mull  have  true  Godhead  be- 
longing to  him  alfo. 

Frop.  Vlll.  Thus  the  Son  of  God  plainly  appears  to  be  a 
complex  Perfon,  who  has  two  diftind  Natures  united  in  him, 
(viz.  )  God  and  Man  :  And  under  this  Charadier  he  is  feveral 
Times  reprefented  in  Scripture  in  the  Old  and  NewTeftamenr, 
He  is  the  Child  who  is  horn,  and  yet  the  mighty  God,  Ifa.  ix.  6. 
He  is  the  righteous  Branch  of  David,  whofe  Name  is  Jehovah 
our  Right eoufnefs,  &c.  Jer.  xxiii.  5,  6.  He  is  Emmanuel^  or  God 
with  us,  Matt.  1.  23.  He  is  the  Word  who  was  with  God,  who 
was  God,  and  was  made  Flefh,  John  i.  i,  14.  He  is  God  ( even 
the  livifig  God)  manife§f  in  the  Flefh,  who  was  taken  up  in  Glory, 
I  Tim.  iii.  15,  16.  He  is  a  Man,  in  whom  dwells  all  the  Fulnejs 
of  the  Godhead  bcdily.  Col.  ii.  9.  a  Man  of  the  Seed  cf  David, 
md yet  God  over  all,  blejfed  forever,  Rom.  ix.  5.  True  God  and 
true  Man  are  united  in  this  wondrous  Perfon,  as  one  complex 
Principle  of  Doing  and  Suffering  :  And  thereby  he  is  divinely 
fitted  for  thofe  blefled  Offices  which  he  fuftains,  the  Work  which 
he  performs,  and  the  Worfhip  which  he  receives.  God  redeem- 
ed  his  Church  with  his  own  Blood :  Worthy  is  the  Lamb  that  was 
Jlain  to  receive  Glory  and  Bleffing,  A6ls  xx.  28.  Rev.  v.   12. 

This  is  the  mofl:  plain  and  clear  Account  which  the  Scrip- 
ture gives  us  of  Chrijl  the  Son  of  God.  Now  let  us  enquire 
what  is  the  mod  eafy  and  obvious  Notion  of  the  blefled  Spirit 
in  Scripture. 

Prop,  IX.  The  Spirit  of  Go4  feems  to  be  mofl  ufually  repre- 
fented in  the  Old  Teflamentandin  the  New,  as  a  diflincfl  eter- 
nal efTential  Principle  in  the  Godhead*,  even  as  the  Spirit  of  a 
Man  is  a  natural  eflential  Principle  in  Man.  This  is  the  Com- 
parifon  ufed   in  Scripture,   i  Cor.  ii.  11.     j^s  none  knows  the 

*  The  pious  and  venerable  Dr.  Oiven,  in  his  Difcourfe  of  the  Do^rine 
of  the  TriaitVy  makes  no  Scruple  to  ufe  the  Term,  DiftinSl  Principles  ofO- 
pcration^  ^d  reprefents  them  ?i%  fuhfijiing  in  one  Godhead,  in  the  fame  divine 
EJince  or  J^ting  -,  and  mis  he  does  in  feveral  Places  of  that  Difcourfe. 

Things 


Serm.  XLIV.  and  tee  UiE  of  iL  70 r 

things  of  a  Manfavs  the  Spirit  of  a  Man  which  is  in  him,  evem 
fo  the  Things  cf  God  know cth  none  but  the  Spirit  of(jod.  A  Num- 
ber of  other  Texts  Icems  to  confpirc  in  this  Rcj^rcTL-ntation^ 
Pfal.  cxxxix.  7.  IFhithcrfJjall  I  go  from  thy  Spirit^  whither  fljall 
I  flee  from  thy  Prefence?  wlierc  the  Term  Spirit,  fignilies  God 
himfelf,  or  a  dllVindt  Principle  in  the  divine  l^rfrnce.  Pfal.  cvi. 
33.  The  Children  of  Ifrael  provoked  his  Spirit,  Ifa.  Ixi.  10.  They 
rebelled  and  vexed  his  holy  Spirit,  even  as  the  Spirit  of  a  Prince 
is  provoked  and  vexed  by  theRebelhon  of  his  Subjc6ls.  SoEph, 
IV.  ^o.Grieve  not  the  holySpirit  ofGod,  whereby  ye  are  fcaled,7j^Q\\, 
vi.  8.  The fe  have  quieted  my  Spirit  in  the  North  Country,  6cc, 

As  the  Spirit  of  a  Man  or  of  any  living  Creature^  does  not  im- 
ply another  Being  derived  from  that  Creature,  but  a  natural 
Principle  of  Operation  in  the  very  Eflence  of  that  Creature, 
and  whereby  that  Creature  ac^ls,  fo  the  holy  Spirit  is  generally 
called  the  Spirit  ofGod^  not  to  denote  another  inferiour  Being 
derived  from  God,  but  fome  eternal  glorious  Principle  in  the 
very  EfTence  of  God,  fome  Principle  in,  and  of  the  true  and 
eternal  Godhead,  by  which  God  operates.  So  Pfal.  xxxiii.  6. 
The  Hofis  of  Heaven  are  formed  by  the  Breath  (  or  Spirit )  of  God. 
Job  xxvi.  i'^.  By  his  Spirit  he  garnifhedthe  Heavens.  Pfal.  Ji. 
12.  Daved  prays  that  God  would  uphold  him  by  his  free  Spirit, 
Rom.  viii.  1 1  Godfhall  quicken  your  mortal  Bodies  (  that  is, 
raife  you  from  the  Dead  )  by  his  Spirit  that  dwelleth  in  you. 
Thus  God  createth  the  World,  and  raifeth  tire  Dead  by  his  Spi* 
rity  as  an  Almighty  Principle  of  Operation  *. 

Prop,  X.  This  divine  Principle,  the  Spirit  of  God,  is  fome- 
tlmes  reprefented  in  a  perfonal  Manner,  as  a  divine  Perfon,  or 
fovereign  intelligent  Agent,  even  as  the  true  eternal  God  himfelf 
with  divine  Names,  Titles,  Attributes,  i^c.  So  the  Spirit  of  a 

*  It  might  be  added,  perhaps,  under  this  Propofition,  that  when  ihcSpi- 
rlt  of  (Jcd  is  reprefented  as  fpeaking  or  acting  in  Believers,  he  feems  to  be 
defcribcd  as  the  Spirit  of  the  Father,  or  a  divine  Almighty  Principle  really 
belonging  to  God,  which  operates  in  them,  but  is  entirely  diftind  and  dif- 
ferent from  their  own  Spirits,  fo  Mat.  x.  20.  //  is  not  you  that  /peak,  but  the 
Spirit  of  your  Father  that  fpechth  in  you.  'Tis  this  fame  Spirit  of  God  which 
taught  their  Tongues  to  fpeak  flrange  Languages,  and  wrouglit  Miracles 
by  their  Lips  and  their  Hands.  *Tis  manifefced  as  a  divine  Principle  of 
/gency  fpeaking  and  afling  in  them,  infinitely  different  from  all  their  own 
human  Principles  of  A6ling  ;  This  appear'd  eminently  in  the  primitive 
and  infpired  Chrifiians,  and  in  the  antient  Prophets  ;  they  were  aded  as  by 
another  Spirit,  or  a  divine  adive  Principle,  diiUad  from,  and  vailly  fuperior 
to  their  own. 

X  X  5  Man^ 


702  ne  Doctrine  of  the  Trinity,  Vol.  If. 

Man^  though  it  be  but  one  diftindc  Principle  in  Man,  yet  \% 
fomctinies  reprefented  as  the  Man  himjelf :  And  this  is  very 
common  in  the  Hebrew  Idiom,  and  fometimes  in  other  Lan- 
guages. There  are  feverailnllancesof  this  Reprefentation  of 
the  Spirit  of  God  in  Scripture.  Is  God  the  Father  the  God  of 
Ifyael  ?  And  is  not  the  holy  Spirit  fo  too  ?  2  Sam.  xxiii.  2,  3. 
^Ihe  Spirit  of  Jehovah  /pake  by  me^  the  God  of  Ifrael  faid.  The 
Holy  Ghod  is  that  Jehovah  who  was  tempted  by  the  Jews  in  the 
Jyilderncfs  :  Compare  Pfal.  xcv.  3.  v/ith  Heb.  iii.  7,  8,  9.  He 
is  that  God  that  dzvells  in  the  Saints  as  in  his  '^emple^  i  Cor.  iii. 
16,  17.  and  vi.  19.  He  is  that  God  to  whom  Ananias  told  a 
Jjye^  A6ls  v.  3,  4.  Thou  haft  7tot  lyed  unto  Men^  but  unto  God. 
He  is  that  divine  Perfon,  v/ho  faid.  Separate  me  Paul  and  Bar- 
nabas for  the  Work  ^hereunto  I  have  called  them^  Ads  xiii.  2. 
He  is  that  divine  Agent,  who  fent  Peter  to  Cornelius^  Ad:s  x.  20. 
The  Spirit  jaid  to  him^  Behold  two  Men  feek  thee^  go  with  them^ 
for  1  have  fent  them  \\ . 

Here  note^  That  there  are  fome  Places  of  Scripture,  wherein 
it  is  pretty  difficult  to  determine,  whether  the  holy  Spirit  be 
reprefented  as  the  fovereign  divine  Agent^  i.  e.  God  himfelf  ; 
or,  as  a  dijlin5i  Principle  in  the  Godhead^  by  which  God  the  Fa- 
ther a6ls.  And  upon  this  Account,  fome  Texts  may  be  fairly 
interpreted  both  Ways  without  any  Inconvenience  :  Yet  in 
other  Places,  this  Diftindlion  is  plainly  obferv'd,  as  may  appear 
by  feveral  of  thefe  Scriptures  which  I  have  cited. 

Prop.  XI.  Sometimes  this  divine  Principle,  the  holy  Spirit^ 
is  reprefented  in  a  perfonal  Manner^  but  in  a  fubordinate  Cha- 
radter,  and  as  a  Perfon  more  diredtly  acting  according  to  the 
Oeconomy  of  the  Gofpel.  Then  he  is  fet  forth,  not  only  as 
proceeding  *  from  the  Father^  but  he  is  defcribed  alfo  as  fent  both 
by  the  Father  and  the  Son^  to  perform  various  Offices  and  Opera- 
tions in  the  World,  and  efpecially  in  the  Church  :  John  xv.  26. 
When  the  Comforter  is  come  whom  I  will  fend  unto  you  from  the 
Father^  even  the  Spirit  of  Truths  which  proceedeth  from  the 

II  Here  I  take  Occafion  to  corred  a  Miftake  cf  my  Memory,  in  my  laft 
jy'ijj^rtc.tlons  on  the  trinity,  page  196,  where  I  did  not  remember  that  the 
Pronoun  7,  was  apply'd  to  the  Holy  Spirit,  in  the  New-Tellament. 

*  I  do  not  here  enter  into  that  Quellion,  whether  the  holy  Spirit,  confi- 
fler'd  in  his  own  divine  Eflence  or  Subfiftence,  is  derived  from  the  Father, 
or  from  the  Son,  or  both  ?  But  I  content  myfelf  here  to  declare,  that  as  to 
the  Oeconomy  of  the  Gofpel,  and  the  Manner  of  Operation,  the  Sprit 
Procter's  frtm  the  Fciber^  and  is  fent  both  by  the  Father  and  the  Son.  This 
IS  plain  Scripture,  and  beyond  ail  Difpute. 

Father 


Scrm.  XLIV.  aud  the  Use  of  it.  705 

Tatbcr^  be  ftjall  tcftify  cf  me.  And  tho*  under  tliis  Idea  in  the 
Chrillian  Occonomy,  the  Spirit  is  rfpixlcntcci  in  a  fubordinatc 
Manner,  yet  in  his  divine  Nature  or  Godhead,  he  is  truly,  cf- 
fcntially  and  eternally  One  with  God  the  Father. 

If  this  Fropofition  docs  not  give  full  Satisfadion  concerning 
the  Reprefentation  of  the  holy  Spirit  in  a  fubordinate  Manner 
in  fomc  Scri{)tures,  perhaps,  the  next  Propofition  may  relieve 
thole  Diihculties. 

Prop.  XII.  The  Term  Spirit  and  holy  Spirit  in  Scripture, 
does  not  always  fignify  the  divine  j^^ent  himfelf,  but  fometimcs 
it  means  his  Gifts^  Graces^  and  Influences  :  Nor  is  this  at  all 
ftrange,  for  Jejus  Chrijl  himfelf  is  called  the  Word  of  God,  be- 
caufe  he  reveals  the  Will  of  God  to  Men  •,  and  yet  the  very 
Laws  and  Revelations  which  God  hath  given  to  Men  by  jefus 
Chrijl,  are  fometimes  alfo  called  the  JVord  of  God  \  fo,  though 
the  Spirit  of  God  himfelf  diflributes  Gifts,  and  Graces,  and  di- 
vine Influences  among  Men,  yet  thefe  very  Gifts,  and  Graces, 
and  divine  Influences  which  are  given  by  the  Spirit,  are  alfo 
fometimes  called  the  holy  Spirit.  This  has  been  always  grant- 
ed by  our  bed  Writers. 

And  perhaps,  this  may  be  the  Meaning  of  that  Term,  in 
fome  of  thofe  Places  of  Scripture,  where  the  Spirit  h  faid  to  be 
poured  out  upon  Men,  to  be  fhed  down  on  the  Apoftles,  to  be 
given  to  Believers  by  laying  on  the  Hands  of  the  Apoftles,  where 
Men  are  faid  to  have  a  Portion  of  the  Spirit,  whether  greater 
•or  lefs,  or  double  \  or  perhaps,  where  the  Spirit  is  faid  to  be,  or 
not  to  be  given  by  Meafure,  or  where  Perfons  are  faid  to  ht  filled 
or  anointed  with  the  Spirit.  Perhaps,  I  fay,  fome  of  thefe  fcrip- 
tural  Phrafes  may  be  better  explained  concerning  the  Gifts^ 
Graces,  and  Influences  of  the  holy  Spirit,  than  concerning  the 
divine  Jgent  himfelf,  who  is  true  God.  It  feems  to  be  much 
more  proper  to  fay,  divine  Influences  are  fhed  down,  poured  out^ 
and  given  to  Men,  by  laying  on  of  Hands,  &c.  than  to  fay,  that 
the  true  God  himfelf  is  fhed  down,  is  poured  out,  or  is  given  to 
fome  Men  by  other Men^s  laying  Hands  upon  them,  or  than  to  fay, 
we  are  anointed  with  God,  or  God  is  given,  or  not  given  by 
Meafure,  &c.  *  X  x  4  This 

*  There  sre  feveral  other  Scriptures  that  conf:rm  this  Propofition.     'TLs  ^ 
evident  that  it  was   the  llo/y  Spirit  by  uhich   Elijah  fpoke  ana  adled,  and 
^yet  'tis  called  the  Spirit  of  Elij.^h^  i.  e.  his  Gifts,  2  Kii:gs  ii.  9,  15.     'Tis 
the  Koly  Spirit  by   which  the  Carinthians  fpake,  yet  it  is  called  the  Spirits 
cf  the  Prophds^  and  thefe  are  faid  to  be  fubjeci  to  the  Prophets,   i  Cor,  xiv. 

32,  which 


704  "fhe  Doctrine  of  the  Trinity,         Vol.  II. 

This  has  been  the  general  Senfe  of  all  our  Divines  in  this 
Matter,  and  I  thought  it  nccefiary  toinfert  this  Propofition  here, 
that  it  might  more  evidently  appear,  that  though  in  fome  Scrip- 
tures the  Term  Spirit  and  Floly  Spirit^  may  fignify  his  Gifts^ 
Graces  and  Infiuences^  yet  this  does  not  at  all  derogate  from  the 
true  and  eternal  Godhead,  which  is  plainly  afcribed  to  the  Holy 
Spirit  in  other  Places. 

Here  note^  Though  'tis  hard  to  determine  always  with  cer- 
tainty, when  the  Holy  Gbqfl,  or  Spirit  of  God  fignifies  the  divine 
/igent  himfelf,  and  when  it  denotes  his  Influences  \  yet  there  are 
fome  Texts  wherein  the  Senfe  is  plain  and  evident. 

Prop.  XIII.  Tho'  the  Son  ard  Spirit  are  true  God  2i%  well  as 
the  Father^  yet  all  our  Divines  univerfally  acknowledge,  that 
the  Language  of  Scripture  feems  to  afcribe  fome  fort  of  peculiar 
Eminence  or  fpecial  Prerogative  to  the  Father^  in  fuch  Refpecls 
as  thefe. 

1.  The  Father  (  as  I  hinted  before )  is  always  reprefented  as 
the  firftand  chief  Agent  in  Creation,  in  Providence,  and  in  the 
Affairs  of  Salvation  ;  the  Father  is  defcribed  and  exhibited  as 
afting  hy  his  Son,  (  or  Word )  and  hy  his  Spirit,  as  fending  them,  * 
and  employing  or  ufing  them  as  Mediums  of  his  Agency  : 
Whereas  the  Son  and  Spirit  are  never  reprefented  as  chief  Agents 
inComparifon  with  the  Father-,  nor  are  they  faid  in  this  Man- 
ner to  ad  by  the  Father^  or  to  fend,  or  ufe  and  employ  him  as 
fuch  a  Medium  of  their  Acling. 

2.  When  the  Name  of  God  is  ufed  ahfolutely  in  Scripture, 
it  generally  relates  to  the  Father.  This  appears  in  innumerable 
Inftances  •,  As  for  Example,  where  Chrift  is  called  the  Son  of 
God,  the  Word  God  plainly  fignifies  the  Father  ;    where  God 

32.  which  would  hardly  be  faid  concerning  the  divine  Agent,  or  God  him- 
felf.    See  Pool's  Annotat. 

This  Propofition  does  by  no  means  deny  or  diminifh  the  Truth  and  Glo- 
ry of  the  Spirit  of  God  d^'jeiiing  etni?untly  in  the  human  Nature  of  Chrijl 
{^who  was  anointed  and  filled  njAth  the  Spirit)  and  fuhordinately  in  every  true 
Chriflian  :  For  God  himfelf  is  faid./£?  d-well  in  his  People  as  in  his  Temple, 
and  the  Spirit  sf  God  d-xK-ells  in  thcmy  and  abides  njjith  them  for  t'ver,  John  xiv. 
16,  17.  For  he  that  hath  not  the  Spirit  cfChrifi,  he  is  none  of  his  ^  Rom.  viii. 
9.  Bat  this  Propofition  relieves  thofe  harfh  and  unwarrantable  Expreifions  of 
being  anointed  nxi'h  God,  of  recei^jivg  a  double  Portion  of  God,  of  God  being 
ped  or  poured  doujjn  on  Men,  which  would  be  the  plain  Confequence  of  in- 
terpreting fuch  Scriptures  concerning  the  divine  Agent  himfelf,  or  the  Ho/y 
Spirit,  who  is  true  God  ;  and  for  that  Reafon  our  Divines  have  generally- 
thought  it  proper  and  necellary  to  interpret  many  of  thefe  Expreinons  rather 
ccncernir.g  the  Gifts,  Graces,  and  Infmnces  of  the  Spirit. 

is 


Serm.  XLIV.  and  the  Use  ef  it.  705 

is  fpokcn  of  as  tranfacSling  any  Thing  relating  to  Chrid  his  Son^ 
or  to  the  Holy  Spirit.,  it  means  generally,  if  not  always,  the 
Father :  And  indeed,  this  Idea  of  God,  as  the  Father  or  prime 
Agent,  is  much  the  moft  frequent  and  general  Scnfc  of  the 
Word  God.,  in  the  Old  and  New  Teltamcnt,  as  all  Men  confefs. 

3.  The  Father  is  defcribed  as  the  only  true  God^  as  the  one 
God  even  the  Father.,  and  that  in  fuch  Scriptures  where  the  Son 
or  Spirit  are  named  and  plainly  didinguifned  from  him,  John 
xvii.  3.  Chrifl  faith  to  his  Father,  This  is  Life  Eternal  to  know 
thee  the  only  true  God.,  and  Jefus  Chrijl  whom  thou  haft  fcnt.,  Eph. 
iv.  6.  T^here  is  one  Body.,  one  Spirit.,  one  Lord.,  one  God  and  Father 
cf  all.  I  Cor.  viii.  6.  Tb  us  there  is  hut  one  God  the  Father.,  of 
whom  are  all  things.,  and  one  Lord  Jefus.,  by  whom  are  all  things. 

Prop.  XIV.  Since  there  is  hut  one  God.,  even  the  Father^  ac- 
cording to  St.  Paul.,  and  fince  the  Father  is  the  only  true  God., 
according  to  Chrift's  own  Exprefiion,  then  the  Son  and  Spirit 
cannot  have  another  or  a  different  Godhead  from  that  of  the 
Father :  But  fince  the  Son  and  Spirit  alfo  are  true  God,  it  muft 
be  by  fome  Communion  in  the  fame  true  Godhead  which  be- 
longs to  the  Father  :  For  if  it  were  another  Godhead,  that  would 
make  another  God  ♦,  and  thus  the  Chriftian  Religion  would 
have  two  or  three  Gods,  which  is  contrary  to  the  whole  Tenor 
of  the  Gofpel  *. 

This  might  be  proved  from  many  Scriptures  and  many  Rea- 
fonings  drawn  from  Scripture  :  I  fhall  mention  two  or  three  of 
them. 


*  Here  let  it  be  obferv'd,  that  I  do  not  enter  into  that  Qjeflion,  \yheiher 
the  Godhead  which  is  afcribed  to  the  Sot?,  does  always  fignify  the /?<//,  ccm- 
pleatf  and  adequate  Idea  of  the  Godhead  yNhich  is  in  the  Father  j  or  whether 
in  fome  Scriptures  it  may  mean  orly  an  inadequate  Idea  of  Godhead,  which 
may  be  fuppofed  to  be  called  the  Word  or  the  JVijdom  of  God  ;  or  whe- 
ther it  be  not  rather  the  intire  Godhead  under  the  fpecial  Idea  of  Wifdom  : 
For  I  would  not  enter  into  any  particular  Schemes  of  Explication  in  this 
Sermon  :  But  in  general,  'tis  evident  from  Scripture  that  the  Godhead  of 
Chrijl y  and  that  of  the  Father,  muft  be  one  and  the  fame  Godhead,  fince 
there  are  not  two  Deities. 

Let  it  be  obferved  again,  that  fuppofing  the  Godhead  of  the  Father  and 
the  So7i,  to  be  the  very  fame,  then  though  the  Father  has  the  only  true  God- 
head in  him,  the  Son  and  Spirit  are  not  excluded  from  a  Communion  therein. 
For  thus  it  may  be  made  to  appear,  that  though  the  Father  be  called  the 
only  true  God,  Joh.  xvii.  3.  the  Son  and  Spirit  may  be  true  Go^alfo  ;  yet, 
perhaps,  this  Text  might  receive  a  much  clearer  Explication,  by  applying 
feme  particular  Scheme  in  order  to  interpret  it,  but  this  is  not  my  prefent 
Work. 

I.  Cbriji 


yo6  ne  Doctrine  of  the  Trinity,        Tol.  11. 

1.  Chrift  himfelf  faith,  John  x.  30.  /  and  my  Father  areOne^ 
i.  e.  One  in  divine  Power  and  Godhead,  as  the  Context  leads 
us  to  expound  it :  And  this  has  been  the  mod  general  Senfe  of 
all  our  Trinitarian  Writers,  i  John  v.  7.  The  Apoftle  faith, 
nere  are  three  that  bear  Record  in  Heaven^  the  Father^  the  Word 
and  the  Spirit^  and  thefe  Three  are  One  ;  which  is  ufually  ex- 
plain*d,  thefe  Three  are  one  in  Deity,  or  have  one  and  the  fame 
Godhead.     Nor  do  I  know  any  better  Expofition. 

2.  The  Godhead  of  the  Father^  and  the  Godhead  of  the 
Spirit,  is  the  very  fame  Godhead  which  is  in  Chrijl,  and  which 
'wrought  his  Miracles.  John  xiv.  10.  /  am  in  the  Father^  and  the 
Father  is  in  me :  It  is  the  Father  that  dwelleth  in  me^  he  doth  the 
Works,  i.  e.  the  Godhead  of  the  Father.  Mat.  xii.  28.  Jcfus 
by  the  Spirit  of  God  caft  out  Devils.  Now  if  there  were  any 
othcr.diilin6l  Godhead  in  the  Son,  befides  the  Godhead  of  the 
Father,  or  of  the  Spirit,  it  feems  to  be  fomewhat  ftrange  and 
unaccountable  that  the  Miracles  of  C^r//?  fhould  never  be  plainly 
iafcribed  to  that  peculiar  diftind  Godhead  of  the  Son,  but  that 
Scrip.ture  fhould  fo  often  tell  us,  he  wrought  his  Miracles  by  the 
Holy  Spirit,  or  by  the  Aid  of  his  Father.  I  think  therefore,  it 
mufc  at  lead  imply  thus  much,  that  the  Godhead  of  xhtFather^ 
the  Son,  and  the  Spirit,  is  but  one  and  the  fame  Godhead.  And 
'tis  this  fame  one  Godhead,  or  divine  EfTence,  that  is  united 
|jerfonally  to  the  Man  Jefus  Chrift,  and  wrought  his  Miracles : 
it  is  the  fame  Godhead  that  fubfifts  in  the  Father,  and  in  t\\Q 
Son,  whatfoever  perfonal  Diftindlions  are  between  them,  which 
fhall  be  confider'd  immediately. 

3.  Many  of  thofe  Scriptures  in  the  Old  Teftament,  which 
apparently  refer  to  God  the  Father,  i.  e.  to  the  great  God,  con- 
fidered  and  exhibited  as  the  prime  Creator  and  Lord  of  all,  the 
God  of  Abraham,  Ifaac  and  Jacob  -,  I  fay,  many  of  thefe  very 
Scriptures  are  afcribed  to  Chrift  in  the  New  Teftament,  and  in- 
.terpreted  concerning  Chri/l ;  particularly  in  Rom.  x.  Rom.  xiv. 
■Ephef.  iv.  Phil.  ii.  Heb.  i.  which  I  think  could  not  be  a  jufl 
Interpretation,  if  the  Godhead  of  Chrift,  and  the  Godhead  of 
'the  Father,  were  not  one  and  the  fame  Godhead. 

I  add  after  all.  This  hath  been  the  common  and  general  Senfe 
-of  all  our  Proteftant  Divines  at  Home  and  Abroad,  That  the 
'Godhead  of  the  Father,  Son^  and  Spirit,  is  but  one  and  the  fame 
'Godhead,  or  divine  Effence. 

Prop,  XV.  Yet  there  is  a  plain  Diftint^lion  held  fofth  in 
Scripture,  between  the  facred  Three^  the  Father,  the  Son,  and 

the 


Scrm.  XLIV.  /tnd  the  Use  of  it.  707 

the  Holy  Spirit,  as  I  have  already  declared  •,  even  fo  plain  and 
flrong,  as  that  they  are  all  feveral  Times  reprefented  in  a  per- 
final  Manner,  and  arc  ipoken  of  as  three  dijlinof  Perfins  *,  who 
have  different  Works  or  Offices, attributed  and  affigned  to  them. 

The  Father  is  reprefented  as  the  prime  Agent  in  our  Crea- 
tion, and  Redemption,  our  Sandification,  and  Salvation  :  It 
was  he  fent  his  Son  Jefus  Chrijl  to  redeem  and  favc  us  from 
Hell  :  It  is  he  fends  his  Holy  Spirit  to  enlighten,  fandify,  and 
comfort  us,  and  to  prepare  us  for  Heaven. 

The^"^;;  is  reprefented  as  fent  by  the  Father  into  thisWorld, 
to  take  our  Flefh  and  Blood  upon  him,  that  he  might  die  to  re- 
deem us  :  He  becomes  our  Prophet,  our  Pried,  and  our  King, 
to  complcat  our  Salvation  :  He  fends  the  Holy  Spirit  from  the 
Father  to  dwell  in  his  People. 

The  Holy  Spirit  is  reprefented  as  fent  by  the  Father  and  the 
Sctty  to  conlirm  the  Truth  of  the  Gofpel,  to  guide  us  into  all 
Truth,  to  change  our  finful  Natures  into  Holinefs,  and  to  wit- 
nefs  with  our  Spirits,  that  we  are  the  Children  of  God  :  He  is 
exprefly  called  a  Witneffer^  and  a  Comforter  or  Advocate, 

Prop.  XVI.  Upon  the  whole  it  appears,  that  there  is,  and 
there  muft  be,  fome  real  Union  and  Communion  in  Godhead 
between  the  facred  Three,  the  Father.,  the  Son.,  and  the  Holy 
Spirit^  to  anfwer  and  fupport  the  divine  Names,  Titles,and  At- 
tributes, ^c.  which  are  afcribed  to  them  all  :  And  there  is, 
and  there  muft  be,  fome  fufficicnt  Diftindion  between  them,  to 
fuftain  thefe  diftindt  perfonal  Charaders  and  Offices,  and  to  an- 
fwer to  thefe  diftind  Reprefentations  of  Scripture  :  Tho'  how 
far  thi^Onenefs  of  Godhead,  and  t\\\s  perfonal  Dijlin^ion  extend, 
may  not  be  eafy  for  us  to  find  out  exadlly,  and  to  defcribe  to 
the  Underftanding  and  Satisfadlion  of  ourFellow-Chriftians. 

This  is  that  very  Queftion  which  has  fo  much  difficulty  in  it 
to  anfwer  :  This  has  been  the  hard  Problem  of  Chriftianity, 
in  almoft  all  Ages,  how  to  reconcile  and  adjuft  this  Article  ; 
This  has  been  the  folemn  Labour  of  our  feveral  Schemes  and 

*  Though  they  are  generally  call'd  three  (}'ijlina  Perfens  by  our  Divines, 
yet  there  are  no  Writers  either  Abroad  or  at  Home,  that  ever  pretended  this 
to  be  the  exprefs  Language  of  Scripture  :  And  there  are  very  few,  if  any,  of 
our  moll  orthodox  Writers,  who  ever  fuppofed  the  Word  Per/on,  was  to'  be 
taken  here  in  the  full,  common,  and  literal  Senfe  of  it,  for  a  ^ijiin<^  confcious 
Being  ;  but  only  in  a  qualify  d  and:  refirain'd  Senfe y  or  a  Senfe  that  is  analo- 
gous or  a-kin  to  the  common  Meaning- of  it  among  Men  :  For  three  diftina 
Perfons.ia  the  common  and  literal  Senfe  of  it,  would  he  three  diflind  Spirits, 
wkich  very  few  Trinitarians  allow. 

Hypothefesi 


7o8  The  Doctrine  ef  the  Trinity,  Vol.  II. 

Hypothefes^  wherein  feme  of  us  would  be  glad  to  arrive  at  clearer 
Conceptions,  by  a  farther  Search  of  the  holy  Scriptures.  But 
among  the  many  Attempts  that  have  been  made  to  adjufl:  this 
Matter,  there  is  not  one  which  is  univerfally  approved. 

Prop.  XVII.  Tho',  perhaps,  we  may  not  find  nor  determine 
clearly  and  precifely,  how  far  the  facred  Three  are  the  fame  as 
to  \A\t\v  Oncriefs  of  Godhead^  nor  how  far  they  are  different  2iS  to 
their  diftin^ perfonal  Chara5iers  \  yet  it  is  our  Duty  to  honour 
them,  according  to  the  Revelation  which  Scripture  hath  made, 
i.  e.  we  muft  pay  all  of  them  divine  Honours,  fince  they  have 
communion  in  Godhead  ;  and  we  mud  tranfacl  our  important 
Affairs  of  Salvation  with  them,  according  to  their  diftindt  Of- 
fices, as  our  Father,  our  Saviour,  and  our  Sandifier. 

Thus  I  have  given  a  plain  fcriptural  Account  of  the  Doc- 
trine of  the  Trinity^  without  entring  into  thole  particular  Ex- 
plications, whGT thy  Trinitarian  Writers  have  unhappily  divided 
themfelves  into  feveral  contending  Parties.  And  I  have  done 
my  Endeavour  to  exprefs  what  appears  to  be  the  firft,  the  moft 
plain,  and  obvious  Reprefentation  of  Things  in  Scripture,  and 
that  fo  inoffenfively  to  my  Brethren,  who  own  and  believe  this 
Do6lrine,  that  I  am  perfuaded  there  have  been  but  few  7r/«/- 
tarians  thefe  hundred  Years  pad,  who  would  deny  any  one  of 
all  thefe  Propofitions  :  Nor  am  I  confcious  to  my  felf,  that  I 
have  ever  written  any  Thing  inconfiftent  with  them,  in  any  of 
my  Difcourfes  on  this  divine  Subjedl. 

[^Here  is  a  proper  Divifion  of  this  Sermon  into  two  Parts.l 


The  fecond  Thing  contained  in  the  Text,  is,  the  important 
Ufe  of  this  great  T)o5frine  of  the  Trinity,  and  that  is,  fVe  have 
accefs  to  the  Father  thro*  the  Son  by  the  Spirit. 

I  fhall  not  {land  here  to  debate,  whether  the  accefs  which  we 
have  to  the  Father  in  my  Text,  refers  to  any  particular  A61  of 
Worfhip,  or  to  our  general  return  to  God  from  a  (late  of  Sin, 
Guilt,  and  Diftance.  The  Text  is  a  divine  Truth  in  both  thefe 
Senfes  :  But  fince  it  feems  to  be  the  chief  Defign  of  the  whole 
Chapter  to  fhew  the  Way  of  our  return  to  the  Favour  of  God, 
and  a  State  of  Peace  and  Friendfhip  with  him,  fince  we  are  faid 
to  be  brought  near  to  God  by  the  Blood  of  Chrifi,  ver.  13.  I  fup- 
pofe  it  cannot  be  improper  to  take  this  Verfe  in  the  fame  ex- 

tenfivc 


Scrm.  XL.IV.  and  the   Usk  cf  it.  709 

tenfive  Senfe.*  But  if  the  ApollI^  fhould  mean  cur  Accefs  t$ 
God  in  particular  Atis  of  IVorfljif^  here  in  my  Text,  yet  I  am 
fiirc  this  glorious  Sentence  is  juftly  applicable  to  the  general  Ac- 
cefs of  a  Sinner  to  God,  and  his  Introdudion  into  a  State  of 
divine  Favour :  For  it  mull  be  confcfl:,  that  our  firji  general  re- 
turn to  God  from  a  State  of  Sin,  and  all  our  gradual  Advances., 
to  greater  Nearnefs,  muft  be  ftill  cxpeded  and  obtained  thro* 
Cbrift,  and  by  the  Holy  Spirit. 

Here  let  us  confider  the  different  Stations  or  Chara5iers.,  ia 
which  the /acred 'Three  are  reprefented  in  this  great  and  impor- 
tant Concern  of  our  Salvation,  and  at  the  End  of  each  Repre- 
fentation,  I  fhall  fhew  briefly,  what  our  Duties  are  toth^facred 
nree  in  our  Approaches  to  God  correfpondent  to  the  Stations 
in  which  the  Gofpel  places  them. 

I.  God,  the  great  God  and  Father  of  all  is  here  reprefented 
as  fuftaining  the  Majefty  of  Godhead,  as  the  fovercign  Lord 
and  Governor  of  his  Creatures,  and  my  Text  compared  with 
the  foregoing  Verfes,  difcovers  him  to  us  in  thefe  four  Views. 

1 .  As  offended  with  his  Creature  Man,  on  the  Account  of  Sin^ 
ver.  3 .  for  we  are  by  Nature  the  Children  of  his  Wrath.,  we  arc 
Strangers  and  Enemies  in  our  Minds,  and  by  wicked  Works ^ 
Col.  i.  We  are  afar  off  from  God.,  without  God,  and  without  Hope 
in  the  World.,  Eph.  ii.  12.  Tho'  this  be  fpoken  particularly  of 
the  Epheftan  Idolaters,  yet  in  a  fenfe  it  is  true  of  every  Man 
in  a  ftate  of  Nature. 

2.  God  appears  willing  to  be  reconciled.,  ready  to  receive  us 
upon  our  return  to  him,  in  this  Chapter.  In  other  places  of 
Scripture  he  is  reprefented  fitting  on  a  Throne  of  Grace,  ap- 
proachable by  finful  Creatures  •,  and  this  is  fufficiently  imply'd 
in  ver,  4.  He  is  rich  in  Mercy,  and  has  loved  us  with  great  love, 

3.  He  has  appointed  his  own  beloved  Son  Jefus  Chrift  to  be 
the  Reconciler.  We  are  utterly  unworthy  of  his  Favour  or  Love ; 
nor  will  a  holy  God  fuffer  guilty  Creatures  to  come  near  him, 
without  a  proper  and  honourable  Mediator  •,  and  fince  we  could 
not  provide  ourfelves  with  fuch  a  Friend,  he  has  appointed  his 
own  Son  to  thatOffice  :  God  bath  fet  him  forth  to  be  aPropitiation. 

*  I  might  take  Notice  here,    in  order  to  confirm  my  extenfive  Senfe  of 

the  Text,  that  the   Word  Accefs,  in  one  or  more  Copies,   is ,    Peace  : 

And  the  Inference  which  the  Apoftle  makes  in  the  next  Verfe,  Therefore  ye 
ere  no  more  Strangers  and  Foreigners,  is  very    naturally  drawn  from  our   Ac- 
cefs to  God,  as  a  State  of  Peace  with  God,  but  not  from  a  particular  Jd  , 
ofWorJhif, 

A.  He 


710  ^he  Doctrine  of  the  Trinity,        Vol.  IL 

4.  He  makes  us  willing  t9  he  reconciled :  He  faves  us  by  free 
Grace,  and  when  he  has  ordain'd  Faith  to  be  the  Way  of  our 
Return  to  him,  he  works  that  Faith  in  us  by  his  own  Spirit,  ver, 
8.  By  Grace  ye  are  faved  through  Faitb^  and  that  not  of  your' 
felves^  it  is  the  Gift  of  God. 

Let  us  confider  now,  what  are  our  Duties  according  to  this 
Reprefentation  of  the  Charadler  which  God  the  Father  fuftains 
here.  From  all  thefe  Things  it  plainly  follows,  that  in  our  reli- 
gious Tranfadions  we  are  eminently  to  look  to  God  the  Father ^ 
as  the  Perfon,  who  is  our  original  Mciker,  Lord,  and  Sovereign, 
whoie  Laws  we  have  broken,  whofe  Anger  we  have  incurr'd, 
9tr\^  from  whom  we  have  feparated  ourfelves  by  Sin  :  We  are 
to  feek  Peace  W\\h  him,  and  Reconciliation  to  him.  We  muft 
return  to  him  as  our  rightful  Lord,  and  addrefs  ourfelves  to  him 
by  humble  Repentance,  as  fitting  on  the  Throne  of  Majefty, 
and  vindicating  the  Rights  of  Godhead  :  To  him  we  muft  pray 
and  apply  our  felves  eminently  to  him  as  the  firft  Spring  of 
Mercy,  the  Author  of  all  Grace,;  and  afcribe  to  him  the  Glory 
of  his  condefcending  Wifdom  and  Love  ;  We  muft  offer  him 
©ur  Thanks  and  Praifes  that  he  is  willing  to  be  reconciled,  that 
he  has  fent  his  Son  to  be  the  Reconciler,  and  appointed  a  Way 
<rf  Reconciliation.  This  is  the  general  Current  of  Scripture- 
I-.anguage,  both  in  Precept  and  in  Example  :  and  the  Chapter 
where  my  Text  is,  as  well  as  the  whole  Epiftle  plainly  leads  us 
to  this  Pradice. 

II.  We  come  next  to  enquire,  more  particularly,  how  Chriji 
the  Son  of  God  is  reprefented  as  the  Medium^  through  whom 
we  have  Accefs  to  the  Father.,  for  our  Reconciliation  is  attributed 
^o  him.  He  is  our  Peace.,  ver.  14.  Now  Chrift  becomes  our 
Mediator  of  Reconciliation  eminently  thefe  five  Ways. 

I.  By  his  Incarnation.,  L  e.  By  taking  ourFlefhand  Blood  upon 
him  :  And  thus  he  became  a  Man  amongft  Men:  The  Son  of 
God,  who  is  one  with  the  Father  in  Godhead,  became  one  with 
MS  in  human  Nature.  The  Word  who  was  God.,  and  who  was 
with  God.,  the  fame  Word  was  made  Flejh  and  dwelt  with  us ^  Joh. 
L  I,  14.  When  he  became  Emmanuel.,  God  with  us,  he  did  not 
only  unite  God  and  Man,  in  his  own  Perfon,but  fince  he  came  in 
the  Likenefs  offinfid  Flefh.,  Rom.  viii.  3.  he  did,  as  it  were,  exem- 
plify an  Union  of  Peace  and  Reconciliation  between  a  holy 
God  and  finful  Man.  His  very  Incarnation  gave  us  a  Pledge 
of  that  Friendfhip  which  he  came  to  reftore  between  God  the 
Creator  and  his  guilty  Creatures,  who  were  before  at  Enmity^    j| 

and  ^ 


Serm.  XLIV.  and  the  Use  of  it.  yii 

and  Strangers,    hoth  hy  the  Apodacy  of  our  firft  Parents,  and 
our  own  continued  Rebellions. 

2  Chriji  came  to  reconcile  us  to  God^  by  ftdfitlifig  perfe^  Obedi- 
ence to  the  Law  which  we  had  broken^  and  by  fujlaimn^  the  Punifh- 
ment  and  Death  which  was  due  to  our  Sins,  Thi*5  we  could  never 
fuffcr,  and  out- live  the  Suffering  -,  for  the  broken  Law  threatned 
Death,,  but  provided  no  Refurreclion.  ChriJI  Jcftis  the  Son  of 
God,  taking  Flefh  and  Blood  upon  him,  took  our  Sins  alfo,  and 
bccanne  a  Sacrifice  for  Sin  ;  he  bare  our  Sins  in  his  Body  on 
the  curfed  Tree^  and  by  his  Blood  has  made  compleat  Atone- 
ment for  Sin,  has  repaired  the  Honour  of  the  Law,  and  ^Govern- 
ment of  God  which  he  had  highly  difhonoured  •,  and  thus  he 
has  made  a  Way  for  the  Exercife  of  the  Mercy  and  Forgivenefs 
of  God,  without  any  Difgrace  to  his  governing  Juftice  ;  and 
has  laid  an  happy  Foundation  for  our  Approach  to  God  the  Fa* 
fher,  though  we  are  by  Nature  Strangers  and  Rebels,  guilty 
and  condemned. 

3.  Chriji  afc ended  to  Heaven  to  prefent  his  own  Sacrifice  before 
the  Throne  of  God,,  even  as  the  High-Prieft  under  the  Jewifh 
Difpenfarion,  went  into  the  Holy  of  Holies.,  to  prefent  the  Blood 
of  the  Sacrifice  of  Atonement,  and  fprinkle  it  before  the  Mercy- 
Seat.  This  was  the  chief  Glory  and  Perfe6lion  of  the  Prieft- 
hood  of  Aaron,,  and  according  to  the  Apoftle's  Reafonings  in 
the  Epiftle  to  the  Hebrews,,  Chap,  vii,  viii,  ix.  This  feems  to  be 
the  ultimate  Glory  and  Perfection  of  the  Priefthood  of  Chrlftl 
(  viz. )  his  Entrance  into  Heaven  with  his  own  Bloody  there  to  ap- 
pear in  the  Prefence  of  God  for  us,  Heb.  ix.  1 1,  12,  ^4.  There 
he  prefcnts  himfelf,  not  only  as  the  Lamb  that  has  been  flain,,  but 
he  appears  in  his  own  pure  and  perfedt  mediatorial  Righteouf- 
nefs  before  God,  in  the  Name  of  finful  Man,  as  Aaron  the  High- 
Prieft,  in  the  Name  of  the  People  of  JfraeU  appeared  in  the 
moft  holy  Place  before  God,  not  only  with  the  Blood  of  Atone- 
ment in  his  Hand,  but  with  Holinefs  to  the  Lord  infcribed  on  the 
Mitre  on  his  Forehead,  Exod.  xxviii.  36.  God  the  Father  beholds 
his  only  begotten  Son  there,  as  the  great  Reprefentative  of 
all  his  Children  :  He  beholds  his  own  Law  fatlsfy'd  and  ful- 
filled in  his  perfe<5l  Obedience  even  to  Death  ;  and  this  is  an 
everlafting  Foundation  for  Reconciliation  and  Peace  between 
God  and  Sinners. 

4.  Chrift  lives  forever  to  intercede  for  Jinful  Man,,  to  plead  with 
God  for  Mercy  to  his  guilty  Creatures.     Perhaps  in  the  Naturq 
©f  Things,  this  is  not  much  different  from  the  former  particu- 
lar i 


712  The  Doctrine  of  the  Trinity,         Vol.  II. 

lar ;  for  his  prefcntlng  of  his  Sacrifice  as  forever  frefji  in  the 
Virtue  of  it  before  the  Father,  is  a  fort  of  Interceffion.  His 
Blood  has  a  Voice  in  it,  and  his  very  Appearance  there  is  a  pow- 
erful Pleading.  But  however,  fince  the  High-Prieft  of  old,  not 
only  prefented  the  atoning  Bloody  but  alfo  offer'd  Incenfe  in  the 
Holy  ^f  Holies^  which  is  a  Type  of  Interceffion^  we  may  proper- 
ly enough  make  fome  Diftindbion  between  them,  and  reprefent 
thefe  two  Tranfadlions  of  Chrift  as  our  High-Prieft  in  a  diftindt 
Light.  He  is  able  tofave  to  the  uttermoff  all  that  come  unto  God 
by  him^  Jince  he  lives  forever  to  make  Interceffion  for  them,  Heb. 
vii.  25.  . 

5.  He  is  reprefented  as  dwelling  in  Heaven  as  our  great 
High-Prieft,  not  only  to  prefent  our  Services^  our  Prayers^  and  our 
Praifes  to  God^  and  make  them  acceptable  to  the  Father  through 
his  infinite  Merit,  notwithftanding  all  their  Imperfedlions,  but 
alfo  to  introduce  our  departing  Souls  into  the  Pre  fence  of  God 
without  Spot  or  Blemifh^  and  to  prefent  his  whole  Church  at  the 
great  Day,  before  his  own  and  his  Father's  Glory ^  with  exceeding 
Joy.  See  Eph.  v.  27.  Jude  14.  This  is  the  laft  great  Adlofhis 
mediatorial  Office,  and  by  this  we  obtain  a  full  and  compleat 
Accefs  to  Gody  to  dwell  with  him  forever  in  the  Regions  of 
Light  and  Joy. 

Now  let  us  confider,  how  we  ought  to  regulate  our  Pra(5lice 
in  our  return  frqm  Sin,  and  our  Approaches  to  God  in  a  Cor- 
refpondency  with  thefe  Inftances  of  the  Mediation  of  Chrifi, 

From  this  Account  of  Things  it  follows,  that  whenfoever 
we  finful  and  guilty  Creatures  addrefs  ourfelves  to  God  the  Fa- 
ther^  it  muft  be  done  in  and'  by  the  Name  and  Intereft  of  Jefus 
Chrifiy  as  our  only  Mediator.  We  muft  humbly  afk  Forgive- 
nefs  of  our  Sins,  for  the  Sake  of  the  Sufferings  of  the  Son  of 
God  j  we  muft  depend  entirely  for  our  Acceptance  with  the  Fa- 
ther, on  the  Virtue  of  his  perfed  Obedience  even  to  Death  ; 
and  entreat  of  the  Father,  that  he  would  be  reconciled  to  us 
upon  the  Account  of  his  own  Son  Jefus^  utterly  difclaiming  all 
Merit  and  Worthinefs  of  our  own,  renouncing  all  other  Savi- 
ours, and  all  other  Hopes,  for  Chrifi  alone  is  the  Way  to  God  ; 
no  Man  cometh  to  the  Father  but  by  M?,  John  xiv.  6. 

We  muft  give  Thanks  to  the  Son  of  God  for  his  amazing 
Condefcenfion  to  take  our  Nature  on  him,  and  dwell  in  Flefti 
and  Blood  j  and  for  his  voluntary  Submiflion  to  Death,  to  re- 
deem fuch  guilty  Creatures  as  we  are.  We  muft  truft  in  him 
for  compleat  Salvation  both  from  Sin  and  Hell,  and  refign  our 


Scrm.  XLIV.  ard  the  Use  of  it.  71^. 

fclvcs  as  guilty,  finful,  and  perifliing  Creatures,  into  his  Hands 
and  to  his  Methods  of  Relief.  All  our  Prayers  and  Ads  of 
Worfliip  and  Obedience  mud  be  recommended  to  tlic  Father 
by  his  Name,  and  through  his  IntercefTion. 

After  every  frefh  Inftance  of  Sin,  we  mud  fly  to  Iiim  as  cur 
faithful  Advocate  in  Heaven,  and  have  daily  Recourfc  to  htm, 
as  our  great  Sacrifice,  and  our  Mediator  ;  becaufo  our  Sin-^,  are 
daily  rcnew'd  in  this  imperfedl  State.     In  fliort,  v;e  mufl  fur- 
render  ourfelvcs  up  to  him,  that  he  may  bring  us  as  near  to  GoJ, 
as  this  prefent  State  of  Things  will  admit  -,   and  when  we  are 
dying,  we  muft  commit  our  departing  Spirits  to  him  as  Stephen 
did,  that  he  may  prefent  us  to  his  Father,  when  we  leave  this 
finful  and  wretched  World.     Thus  we  have  Accefs  to  God  the 
Father.,  by  his  Son  Jefus  Chrijl^  who  is  our  great  Peace  Maker. 
I  grant  that  feveral  other  necefiary  Duties  which  we  owe  to 
Chriji  our  Lord,  might  be  mention'd  in  a  more  diftindl  and  ex- 
plicite  Manner,(i'/2.)  The  acknowledging  him  as  our  great  Pro- 
phet., receiving  his  divine  Inftrudions  with  an  humble  Faith,  and 
imitating  his  facred  Example  with  holy  Care^  the  Submifllon  to 
him  zsouv  Lord  and  King,  yielding  a  ready  and  chearful  Obedience 
to  his  Commands,  and  an  humble Subjedlion  to  his  providential 
Difpenfations-,  to  which  I  may  add,  depending  on  him  for  daily 
Grace,  and  the  promifed  Aids  of  his  blefled  Spirit,  as  being  ap- 
pointed of  the  Father  to  beftow  them  ;  for  he  is  exalted  to  be  a 
Prince  as  well  as  a  Saviour  •,    and  indeed  Chrift  doth  promote 
this  great  Work  of  the  Salvation  of  Men,  by  his  univerfal  Go- 
vernment of  the  vifible  and  invifible  Worlds,  v/ith  this  View 
and  Defign,  by  giving  and  continuing  his  Gofpel,  to  particular 
Nations,  by  fending  forth  his  Minifters  and  MefTengers,  to  in- 
vite Sinners  to  be  reconciled  to  God,  and  by  the  Communica- 
tions of  his  Spirit  to  Men  :  But  thefe  things  do  not  appear  di- 
redlly  to  be  the  prefent  View  of  the  Apoftle  in  my  Text,  whi'e 
he  is  defcribing  Chrifi  as  a  Medium  of  our  Accefs  and  Recorci- 
liation  to  God,  chiefly  by  his  Death  and  its  Influences.     And  as 
for  the  Work  of  the  Spirit^  that  comes  next  in  Courfe  to  be 
mention'd. 

III.  Having  fhewn  the  glorious  Service  which  the  fecond 
Perfon  in  the  Holy  Trinity  performs  for  our  Salvation,  accord- 
ing to  my  Text,  we  come  now  to  fpeak  of  the  ^hird.,  i.  e.  the 
hleffed  Spirit  of^  God,  who  is  here  reprefented  as  one  who  helps 
our  Return  or  Accefs  to  God  the  Father  through  Jefus  Chrift^ 
and  this  he  does  eminently  in  the  Ways  following. 

Y  y  I.  He 


714  '^^^^  Doctrine  of  the  Trinity,  Vol.  II. 

1.  He  convinces  us  of  Sin,  He  makes  us  fee  and  feel  our 
dreadful  State  of  Wretchednefs,  becaufe  of  our  Guilt  in  the 
fight  of  God.  Mankind  by  Nature  are  infenfible  of  their  own 
Mifery,  till  the  Spirit  of  God  is  fent  to  awaken  them  out  of 
their  dead  Sleep,  and  make  them  look  after  a  Reconciliation  to 
t-he  infinite  Majefty  of  God,  whom  they  have  offended.  'Tis 
the  powerful  and  inward  Operation  of  the  Spirit  that  makes 
Sinners  cry  out,  JVhat  fhall  I  do  to  be  faved  ? 

2.  The  Spirit  di [covers  the  Mercy  of  God  the  Father  to  us^  and 
afTures  us  that  he  is  willing  to  he  reconciled.  This  he  has  done 
in  the  Word  of  the  Gofpel,  and  thePromifes  of  Grace,which  are 
written  and  recorded  in  the  Bible  by  the  holy  Men  whom  he 
infpired  ;  and  this  he  reveals  alfo  with  Power  and  Pleafure 
to  the  Mind  of  an  awakened  Sinner.  Then  the  guilty  Soul 
rejoices  that  there  is  Forgivenefs  with  God^  and  conceives  fome 
Glimmerings  of  Hope. 

3.  'Tis  the  Spirit,  who  effectually  reveals  Q\\x\^  Jefus  to  the 
Soul  as  the  great  Reconciler.  He  difcovers  who  Chriftis^  and 
what  he  has  done  for  us,  and  fets  him  before  us  in  ail  the  Glo* 
ries  of  his  Mediation.  He  makes  the  Soul  fee  the  All-fufficiency 
of  his  SacriP.ceto  atone  for  Sin,  the  Efficacy  of  his  Interceffion 
to  prevail  with  God,  and  his  Power  to  fave  to  the  uttermof:. 
And  all  this  is  according  to  the  Promife  of  Chrift,  John  xvi.  He 

ffjall  glorify  me  for  he  fhall  take  the  Things  that  are  mine  and 
fhew  them  unto  you :   All  the  Teachings  of  Men  and  aJJ  the 
Words  in  the  Bible  cannot  make  a  finful  Creature  fee  fuch  Glo- 
ry in  Chrift,   fuch  Grace,  and  fo  defireablc  a  Salvation,  as  is 
done  by  the  enlightning  Work  of  the  Holy  Spirit. 

4.  It  is  the  Holy  Spirit  that  makes  us  willing  to  return  to  God 
in  this  Way  of  his  own  ylppointment,  'Tis  he  that  powerfully 
perfuades  and  inclines  us  to  part  with  every  Sin.  He  works  in 
the  Heart  of  a  Sinner  holy  Repentance  for  his  pad  Follies,  and 
renews  and  changes  the  corrupt  Nature  of  Man.  'Tis  he  forms 
us  after  the  Image  of  God,  and  gives  us  a  new  and  divine  Spi- 
rit and  Temper.  That  which  is  born  of  the  Spirit  is  Spirit^ 
John  iii.  6.  He  works  Faith  in  us  with  Power,  even  that  living 
Faith  whereby  we  are  interefted  in  Chriji  the  Reconciler,  and 
which  is  the  Spring  of  all  Holinefs.  It  is  through  the  divine 
Operation  of  the  Spirit  of  God  on  our  Hearts  that  we  are  taught 
to  refign  ourfelvesup  to  Chrifi,  and  to  commit  all  our  Concerns 
of  Salvation  into  his  Hands.  Hereby  we  become  Partakers 
of  the  Benefits  of  the  Life  and  Death  of  Chriji  on  Earth,  and 

of 


Scrm.  XLIV.  4ind  the  Use  jof  it.  y\i^ 

of  his  Intcrccfl'ion  in  Heaven  ;  for  it  is  tlic  Appointment  of 
God  that  Faith  in  Chrijl  fliali  be  our  only  Means  of  drawing 
near  to  the  Father. 

5.  The  Ilcly  Spirit  preferves  and  carries  o?j  his  own  divine  PVork 
in  the  Soul.  What  he  begun  in  Faith,  he  carries  on  in  Love  : 
What  he  begun  in  Repentance,  he  carries  on  by  daily  Mortifi- 
cation of  Sin.  Faith  and  Love  are  the  Fruits  of  the  Spirit^  Gal. 
V.  22.  And  it  is  by  the  Spirit  that  we  tnuft  mortifie  the  Deeds  of 
the  Body  if  we  would  live.,  Rom.  viii.  13.  He  fanclifies  us  more 
and  more,  and  draws  our  Hearts  flill  nearer  to  Goci.  It  is  by 
the  SanBification  of  the  Spirit  and  by  the  belief  of  the  7'ruth  that 
we  are  brouglu  to  partake  of  Salvation.,  2  ThefT.  ii.  13.  He 
r>^fl;orcs  us  when  we  wander,  and  brings  us  back  when  we  have 
gone  adray  :  He  fits  us  for  Converfe  with  God,  and  awakens 
every  Grace  which  he  has  wrought  in  us  into  proper  and  fca- 
fonable  Exercife. 

He  afTifts  the  Soul  in  all  its  devout  Addrefies  to  God  as  a 
Spirit  of  Prayer  and  Supplication.  By  him  we  draw  near  to  the 
Father.  He  gives  us  to  tafte  the'Pleafure  of  Religion,  and  pre- 
pares us  daily  for  the  full  Enjoyment  of  God.  He  dwells  in 
us  as  a  living  Spring  of  Holinefs,  and  keeps  alive  his  own  Work 
in  our  Hearts  through  all  the  Oppofitions  of  indwelling  Sin, 
through  all  the  various  Temptations  we  meet  with  from  Satan, 
and  from  this  prefent  World,  till  we  are  brought  fafe  to  the 
heavenly  Kingdom.  He  gives  ail  the  final  Strokes  of  Sandli- 
fication  which  may  be  needful  at  our  Death,  freeing  us  from 
every  remaining  Sin,  and  compleating  his  own  Work  of  Holi- 
nefs in  us.  Then  our  blefied  Mediator  Chrijl  Jefus  at  the  Right- 
hand  of  God  prefents  us  without  Spot  or  BlemifJo  before  the  Pre- 
fence  of  his  own  and  his  Father's  Glory^  and  gives  us  that  fenfi- 
ble  Enjoyment  of  thofe  everlafting  Pleafures  he  hath  prepar*d 
for  us  in  that  holy  and  happy  World. 

Now  the  Duties  that  arife  from  this  Account  of  the  Opera- 
tions of  the  Holy  Spirit.,  are  as  follow. 

In  our  Approaches  to  God  in  order  to  obtain  Peace  and  Fa- 
vour with  him,  we  muil  pray,  and  wait,  and  hope  for  the  di- 
vine Influences  of  this  bleffed  Spirit.,  to  convince  us  of  Sin,  to 
make  us  fincerely  willing  to  be  reconciled  to  God,  to  give  us  a 
clear  and  affefling  fight  of  Chrifi  in  all  the  Power  and  Glory 
of  his  mediatorial  Office,  and  to  enable  us  to  apply  ourfelves 
to  Chrift  by  a  fiving  Faith,  that  we  may  by  him  be  brought 
into  the  Favour  of  God, 

Y  y  2  .Wc 


yi6  The  Doctrine  of  the  Trinity,  Vol.  II. 

We  muft  pray  earneftly  to  the  God  of  all  Grace,  that  he 
would  work  deep  and  unfeigned  Repentance  in  us  by  his  holy 
Spirit,  that  his  Spirit  might  change  our  Natures  into  his  own 
Likcnefs  and  rcllore  his  Image  which  is  defaced  by  Sin ;  that 
he  woulJ  fend  his  Spirit  to  mortify  all  the  corrupt  Princi- 
ples that  arc  vvlchin  us,  to  lead  us  into  all  needful  Truth,  and 
incline  our  rieiits  with  Power  to  the  Pradifc^  of  every  Duty. 
We  muil  alT:  tiiat  he  would  afliO:  us  by  his  Spirit  in  all  tho.  holy 
and  devout  Excrciles  of  our  Soul%  and  enable  us  to  worfhip 
God  the  Father  anght  through  Jefus  Chrlff^  in  all  his  own  Ap- 
pointmtnts.  We  are  to  pray  that  the  Spirit  of  God  may  pre- 
flrve  tlie  divine  Seed  of  Grace  alive  in  our  Souls,  that  he  may 
recover  us  whenever  we  go  ailray  from  God,  and  carry  on  his 
own   heavenly  Work  in  us  to  Perfedion. 

We  muil  fetk  and  wait  for  the  divine  Influences  of  this  bleflfed 
Spirit  continually  to  give  and  to  ir.aintain  Kolinefs  and  Com- 
fort :  and  we  muil:  take  the  utmoft  religious  Care  left  at  any 
time  we  grieve  him,  and  caufe  him  to  depart  by  refifting  his 
facred  Influences  :  And  thus  with  a  daily  Dependance  on  the 
Grace  of  the  Holy  Spirit,  we  muft  perpetually  approach  nearer 
to  God  both  in  the  Temper  of  our  Souls,  and  in  holy  Converfe 
with  him,  till  our  State  of  Trial  be  finifhed,  and  till  the  Work 
of  Holinefs  is  compleat  in  Heaven. 

'Tis  a  very  natural  Enquiry  here,  Whether  we  may  dire5fly  ad- 
drefs  our  [elves  in  Prayer  to  the  Son  or  the  Spirit  of  God,  to  bejlow 
th'efe  divine  Influences  upon  us  ?  To  which  I  anfwer.  That  the 
Scripture,  which  is  indited  by  the  Spirit  himfelf,  generally  in- 
ftrudls  us  to  make  God  the  Father  the  more  direct  Objed  of  our 
AddreiTcs  in  Prayer,  and  to  entreat  the  Father  to  beftow  his  Spi- 
rit on  us,becaufe  'tis  he  fuftains  the  fupreme  Dignity  and  Majefty 
of  Godhead,  as  the  Lord  and  Sovereign  of  all,  as  the  prime 
Agent  in  our  Salvation,  and  prime  Objccfl  of  Worflip.  'Tis 
the  Father  cf  Lights  that  isjhe  Giver  of  every  good  and  perfe^ 
Gift^  Jam.  i.  17.  'Tis  the  Father  that  gives  his  Holy  Spirit  to 
them  that  afi  it^  Luke  xi.  13.  'Tis  the  God  and  Father  of  our 
Lord  Jefus  Chnfi,  to  whom  St.  Paul  bowed  his  Knees,  that  he 
would  firengihen  his  Saints  by  his  Spirit  in  the  inner  Man,  Eph. 
iii.  16.  ^nd  he  prays  that  the  God  of  our  Lord  Jefus  Chrifi,  the 
Father  of  Glory,  would  give  them  the  Spirit  of  Wifdom  and  Re- 
velation, Eph.  i.  17.  'Tis  evident  by  the  general  Current  of 
Scripture,  both  in  its  Councels  and  in  its  Examples,  that  we  are 
chicdy  to  leek  the  Aids  of  the  bleffed  Spirit  from  God  the  Father 

through 


Scrm.  XLIV.  and  tL^ -IJsn  of  it.  717 

through  the  Mediation  of  his  Son  Cbrifl  Jcfus  \  and  doubtlcfs 
this  always  has  been,  and  this  will  be  the  mofl  ufual  Pradice  of 
of  Chriilians,  wl.o  make  the  Word  ol"  God  the  Rule  and  Guide 
of  their  Worfliip*. 

Yet  fince  Chrill  the  Son  of  Godhzs  true  Godhead  belonging 
to  him,  and  is  a  proper  Objedl  of  Worfliip,  fince  he  is  exalted 
to  bellow  the  promifed  Spirti  on  Men,  it  cannot  be  improper  to 
offer  up  our  Addrefles  to  Chrift  Jefus  our  Lord,  to  fend  us  his 
Spirit  according  to  his  Promife.'  /  will  fold  the  Comforter  to 
you  from  the  Father^  John  xv.  26.  And  'tis  maniieft  tliat  in  the 
Day  of  Temptation,  St.  Paul  addrefs'd  our  Lord  Jefus  Cbr-fl 
for  Grace  to  rcfifl:  it,  2  Cor.  xii.  8,  9.  And  perhaps  wlicn  he  tri- 
umphed in  this,  that  the  Poivtr  of  Chrift  faould  reft  upon  h:m\^ 
ver.  9.  he  means  the  Spirit  of  Chrifl  in  his  powerful  Inliuenccs 
to  refifl:  Temptation. 

Now  though  it  be  generally  agreed  that  there  are  no  plain 
and  exprefs  Precepts  or  Examples  of  Prayers  or  Praifes  fo  di- 
re6lly  addrefied  to  the  Holy  Spirit  in  all  the  New  Tcftament, 
yet  fince  the  Holy  Spirit  is  true  God^  fince  he  is  reprefented  in 
Scripture  in  a  perfonal  Manner,  or  as  a  divine  Perjon^  and  fince 
in  the  facred  Oeconomy  he  is  appointed  to  enlighten,  to  fanc- 
tlfy,  and  to  comfort  us,  I  think  we  may  by  jufl:  Inference  derive 
fufficient  Ground  from  Scripture  upon  fome  Occafions  to  offer 
Petiii  )ns  to  the  Holy  Spirit  for  his  facred  Influences,  and  to  give 
him  Praife  when  we  have  receiv*d  them.  "  Enlighten  our 
"  Darknefs,  O  bleffed  Spirit,  guide  us  into  all  Truth  :  fandlify 
"  our  finful  Natures,  and  fill  us  with  Joy  and  Hope  in  belie v- 
"  ing.  Bleffed  be  the  Holy  Spirit  of  God  for  his  divine  Work 
"  that  he  has  begun  in  our  Souls  :  may  it  be  carried  on  and 
''  perfected  unto  the  great  Day.  " 

Thus  I  have  finifhed  the  fecond  general  Head  of  Difcourfe, 
and  fhewn  that  thefe  are  the  glorious  and  divine  Methods  where- 
by fuch  guilty  and  finful  Creatures  as  we  have  Accefs  to  God  the 
Father :  This  is  the  Mediation  of  his  Son  Jefus  Chrifl^  who  pro- 
cures Peace  and  Reconciliation  for  us  •,  and  thefe  are  the  inward 
and  powerful  Operations  of  his  Holy  Spirit,  whereby  our  Hearts 

*  As  the  fecond  Ferfon  is  confidered  as  vefced  with  the  Ofnce  of  Media- 
tion, and  the  Holy  Ghofc  as  the  Sandlifier  and  Comforter,  fo  God  the  Fa-' 
ther  is  in  a  peculiar  Manner  the  Obje£l  of  oar  Faich,  Love  and  Worfhip. 
So  Pstc'r  tells  us,  i  Pcf.  i.  21.  through  Chrift  nve  beliefs  in  Gcd.  So  write* 
Dr.  Onjcen  in  his  Sermons  lately  publifh'd,  and  fo  all  our  Divines  pra£life  in 
their  holy  Miaillrations. 

Y  y  3  arc 


yib  The  Doctrine  of  the  Trinity,  Vol.  II. 

are  reconciled  to  God,  and  train'd  up  to  a  Fitnefs  for  his  heavenly 
Prefence.  In  that  Pre  fence  there  is  a  Divine  Fulnefs  of  Joy  ^  and 
at  his  right  Hand  are  Pleafures  for  evermore. 

Hie  third  general  Head  contain'd  in  my  Text,  is  the  Union  of 
f.ll  Nations  in  this  la§i  and  bejl  of  Religions^  which  God  ever 
taught  the  Children  of  Men  :  Both  Jews  and  Gentiles  have  Ac- 
tsfs  to  the  Father  in  this  IVay,  i.  e.  through  this  one  Mediator, 
and  by  one  Spirit. 

From  th.e  firil  i^podacy  of  'Adam  till  the  Days  of  Abraham^ 
all  the  Forms  and  inilituted  Ordinances  of  Religion  which  were 
given  to  Men,  were  defigned  as  a  general  Inllrudion  for  all  the 
Nations  o^  the  Earth,  to  fhew  them  in  what  manner  fuch  guilty 
and  finful  Creatures  might  have  Accefs  to  God,  and  find  Ac- 
ceptance with  him.  And  thefe  Forms  and  Ordinances  which 
were  of  fuch  infinite  Importance,  fhould  have  been  preferv'd 
ahve  by  conftant  Tradition  amongft  all  Mankind.  Whatfo- 
ever  divine  Infrru6lions  God  gave  to  Adam  and  Noah^  were  the 
appointed  Methods  of  Worfhip  and  Accefs  to  God  for  all  their 
Po fieri ty,  that  is,  for  all  the  World,  till  God  fhould  reveal  fome 
new  Methods  to  them  :  for  each  of  thofe  two  Patriarchs  were 
the  Fathers  of  all  Mankind  ;  one  before,  and  t'other  after  the 
Flood. 

But  when  God  called  Abraham^^  favoured  him  and  his  Houf- 
hold  with  peculiar  Priviledges,  and  appointed  to  them  new  and 
peculiar  Forms  of  Worfhip  and  Accefs  to  himfelf  And  here 
began  the  Diflinction  of  the  World  into  two  Parts  :  Some  were 
obliged  to  the  Religion  of  Abraham^  the  reft  left  to  the  Reli- 
gion o^  Noah.  But  as  moft  of  the  Pofterity  o^Noah  foon  for- 
got the  true  God,  and  degenerated  into  various  Forms  of  Ido- 
latry, fo  the  Religion  of  Abraham  was  alfo  for  the  moft  Part 
loft  among  the  Families  of  Ifhrnaeld^nd  the  Sons  of  Keturab^  and 
was  chiefly  retained  and  pradifedin  theHoufhold  oflfaac  and 
in  the  l^ribts  of  Jacob,  furnamed  IfraeL 

In  the  Days  of  Mofes  large  Additions  were  made  to  the 
Religion  of  Abraham,  and  then  the  Family  or  Nation  of 
Jfracl  was  in  afpecial  Manner  feparated  to  be  a  peculiar  People 
to  God.  Their  Methods  of  Accefs  to  God  by  Priefts  and  Sa- 
crifices, by  Blood  and  Incenfe,  by  Sprinklings  and  Wafhings, 
were  very  numerouf?,and  continued  to  be  pradifed  in  the  Jewifh 
Nation  for  many  Ages,  even  till  the  Meffiah  came,  while  the 
CjenJiles  had  utterly  loft  the  Religion  of  iVJ?^/^  their  Fi^ther. 

But  here  obferve,  that  all  the  Rites  and  Ceremonies  of  Wor- 
fhip 


Scrm.  XLIV.  and  the  lU?.  of  it.  719 

riiip  which  were  ever  ii,ivcn  to  /1dam  or  Noah^  to  /llraham  or 
A/^y?j, pointed  to  the  great  Mcjfia}.\  aiul  to  thc-Rc)if];ion  oiChrift. 
Thcftr  Ceremonies  had  no  Power  to  favc,  but  by  Vcr^uc  of  their 
Relation  toChrift^  the  Seed  of  the  Woman,  the  great  Reconci- 
ler who  was  to  come.  *Twas  therefore  through  the  Mediation 
o^  Chrijl,  and  by  the  Influence  of  the  blejfed  Spirit  that  Adam^ 
Noah,/il^rabam^am\Ffrac/, that  finful  Mankind  in  all  Nations, and 
in  all  Ages,  had  ever  any  true  Acceis  to  (lod,  or  were  receiv*d 
into  his  Favour  -,  tfio'  the  Per/on  and  Offices  of  Chrijl  were,  in 
thofe  Days,  conceal'd  under  Ceremonies,  Figures  and  Shadows, 
and  the  Influences  of  the  bleffed  Spirit  were  not  quite  fo  clearly 
reveal'd.  To  them  was  the  Gofpcl  preached  as  well  as  unto  //j. 
Gal.  iii.  8.  Heb.  iv.  2.  the  fame  Gofpel  and  the  fame  Salvation  j 
but  covered  with  many  Veils. 

'Tis  no  Wonder  then  that  when  Cbrifl  himfelf,  the  Son  of 
God  and  ofMan,the  greatReconciler^was  come  into  the  World, 
and  had  reveal'd  to  Men,  in  a  clearer  Light,  the  Do(9:rine  of 
his  own  Mediation,  and  taught  and  promifed  the  neceflary  In- 
fluences of  the  Spirit  of  God  ;  'tis  no  Wonder  that  all  other 
inftituted  Rites  and  Forms  of  Worfliip  fhould  ceafc,  which  were 
only  Figures  and  Signs  of  the  glorious  Religion  of  the  New 
Teftament.  'Tis  no  wonder  that  all  Nations  fliould  be  now 
required  to  draw  near  to  God  the  Father^  by  the  Mediation  of 
his  own  Son^  and  through  the  Aids  of  his  own  Spirit :  All  Naii- 
ons^  I  fay,  wherefoever  the  Sound  of  this  Religion  has  reached, 
wherefoever  this  Gofpel  has  been  publilhed  to  Mankind.  This 
is  the  univerfal  Rule  of  Approach  to  God  for  every  finful  Man, 
in  order  to  obtain  the  divine  Favour.  All  other  Forms  are  as 
it  were  difiblved  and  melted  down  into  this  one  glorions  Ap- 
pointment :  This  is  the  divine  Uniformity  of  Religion  and 
Worfhip  which  God  has  now  ordained  among  all  his  Saints. 
Through  one  Lord  Jefus^  both  Ifrael.,  and  the  reft  of  the  Nati- 
ons muft  have  Accefs  by  one  Spirit  tin  to  the  Father.  By  one  Spirit 
we  are  all  baptized  into  one  Body,  whether  we  be  Jews  or  Gen- 
tiles, whether  we  be  bond  or  free,  i  Cor.  xii.  13.  And  one  Spirit 
where  it  prevails  glorioudy,  will  lead  us  into  one  Religion.  As; 
there  is  but  one  God  and  Father  of  all,  fo  there  mufl  be  but  one 
Lord  and  Mediator,  and  ofte  holy  Spirit  :  there  mujl  be  one 
Faith,  one  Hope,  one  Baptifm,  into  the  Name  of  the  Father,  the 
Son,  and  the  Holy  Ghoft,  to  whom  be  Glory  and  Praife  for 
ever. 

Yy  4  Let 


^20  ne  Doctrine  of  the  Trinity,         Vol.  II. 

Let  us  conclude  with  three  Remarks  anfwerable  to  the  three 
Things  contain'd  in  my  Text,  vihich  have  been  the  diftindfc 
Heads  of  my  Difcourfe. 

Remark  I.  PVith  what  rich  Grace  and  Gl^y  has  God  conde^ 
fc ended  to  reveal  himfelf  to  us  in  the  New  Teftament !  'Tis  here  God 
the  F<:2/i?^r  appears  eminently  to  begin  and  carry  on  the  divine 
Afi^airs  of  his  Kingdoms,  of  Nature, Providence  and  Grace,  by 
liis  only  begotten  Son^  and  his  eternal  Spirit.  'Tis  here  we  learn 
the  great  Myftery  of  Godiinefs^  God  manifeft  in  the  Flefh.  ^Tis 
here  God  hath  made  known  to  us  more  of  his  own  incompr6- 
hcnfible  Nature,  and  his  Ways  ot  Operation  among  his  Crea- 
tures, than  ever  the  Light  of  Nature  could  find  out,or  than  all 
the  former  Difpenfations  of  Grace  did  clearly  reveal.  The 
great  God,  the  Father  of  all,  manifefts  himfelf  as  the  God  and 
Father  of  our  Lord  Jefus  Chrifi^  and  in  him  as  our  God  and  our 
Father  \  hereby  he  dcTcends  into  a  nearerRelation  to  poor  ano- 
{late  Mankind,  in  order  to  refiore  them  to  his  Favour  and  to  his 
Image,  to  Holinefs  and  eternal  Peace.  He  approaches  near  to 
us  in  his  Son  Jefus.,  who  is  the  Brlghtnefs  of  his  Glory.,  and  the 
exprefs  Fmage  oj  his  Pcrfcn.  He  approaches  near  us  indeed, 
by  fending  his  Son,  who  is  one  with  himfelf,  to  dwell  in  Flefh  ; 
he  comes  down  to  us,  and  vifits  us  by  the  Influences  of  his 
bleiTed  Spirit^  and  caufes  our  Souls  to  afcend  toward  him. 
What  rich  and  condefcending  Love  is  this.?  By  the  fame 
JVord.,  and  the  lame  Spirit.,  by  which  he  created  the  Heavens 
and  the  Earth,  docs  he  tranfacl  the  grand  and  important  Af- 
fair of  Peace  and  Reconciliation  with  his  guilty  Creatures. 
How  divinely  glorious  is  this  Dodrine  of  the  blcfTed  Trinity  ! 
And  what  an  aitonifhing  Favour  is  it,  that  the  facred  Three 
/hould  join  in  the  Work  of  our  Salvation  ! 

Remark  II.  How  happily  is  the  Gojpel  fuited  to  the  Recovery 
of  fallen  Man.,  hyfupplying  all  his  V/ants  in  a  mofl  divine  Manner? 

Is  the  great  God  offended  by  the  Sin  of  Man .?  Behold,  he 
takes  upon  him  in  the  Gofpel,  the  Name  and  Titleof  a  Father^ 
to  invite  perifhing  Rebels  to  return  to  his  Mercy,  and  he  em- 
ploys his  Son  and  his  Spirit^  to  give  Sinners  a  near  Accefs  to 
himfelf.  ■ 

Are  we  guilty  Criminals,  condemned  Rebels,  and  afar  off 
from  God  ?  Behold  the  Son  of  God  himfelf,  who  is  one  with 
the  Father,  takes  Flefh  and  Blood  upon  him,  and  fo  far  becomes 
one  of  us,  that  he  may  fuflain  the  Punifhment  of  our  Iniquities, 
and  mediate  a  Peace  between   God  and  Sinners :    and  this  he 

does 


Scrm.  XLIV.  nnd  the   Ust  of  it,  721 

does  by  his  powerful  Intcrceflion  in  th^  Virtue  of  his   bloody 
Sacrifice. 

Is  our  Nature  corrupted  by  Sin  ?  Arc  we  grown  Strangers 
and  Enemies  to  God  by  our  continued  Rebellions?  Behold,  the 
blefled  Spirit  of  God  comes  into  our  Hearts  :  His  Almighty 
Operations  can  enlighten  our  dark  Minds,  bend  our  obdinatc 
Wills,  change  our  corrupted  Affc6lions,  and  make  us  willing 
to  return  to  God  in  his  own  way,  and  to  accept  the  Reconcili- 
ation. He  fends  his  own  Spirit  to  create  us  anew  in  his  own 
Image  and  make  us  fit  for  his  Service  and  his  Enjoyment. 

We  are  by  Nature  Children  of  Satan^  and  Children  of 
Wrath  •,  the  great  God  becomes  a  Father  to  us :  We  are  con- 
demned, and  the  Son  of  God  dwelling  in  the  Flefh  becomes  a 
Reconciler  :  We  are  unlioly,  and  the  Spirit  of  God  becomes  our 
Sanclifier  :  We  have  dcftroy'd  ourfelves  beyond  all  poffibility 
of  created  Help,  and  God  himfelf  becomes  our  Saviour,  and 
He  will  be  feen  in  every  part  of  our  Salvation,  a  divine  Fa- 
.ther,  a  divine  Reconciler,  and  a  divine  Sandifier. 

Remark  III.  Hozv  well  has  the  blejjed  God  provided  for  Love 
and  Union  amongft  all  his  true  Worflnppers  !  He  has  left  them 
no  juft  Ground  to  contend  and  quarrel  or  break  themfelves  into 
little  angry  Parties,  for  he  has  now  appointed  but  one  Religion 
for  them  all,  one  general  Method  of  Accefs  to  him.  He  has  or- 
dain'd  but  one  Mediator ^Jefus  Chri/l^a.nd  has  appointed  oneSpirit^ 
to  draw  theirHearts  near  to  himfelf.  A  gloriousReligion  indeed, 
that  unites  Jews  and  Gentiles,  and  Mankind  of  all  Nations  to 
the  great  and  blefTed  God !  And  what  a  Difgrace  is  it  to  this 
Religion,  that  we  fhould  not  be  more  united  to  one  another? 
IVe  are  no  more  Strangers  and  Foreigners,  but  Fellow- citizens 
with  the  Saints,  and  of  the  Houfloold  of  God  :  What  a  moil  ab- 
furd  and  grievous  thing  it  is,  that  we  who  are  brought  into  fuch 
a  ftate  of  Friendfhip  by  divine  Grace,  fhould  obey  the  corrupt 
Didlates  of  Nature,  and  the  Lulls  of  the  Flefh  1  that  we  Ihould 
Quarrel  and  Fight  even  in  the  Prefence  of  that  God  to  whom 
we  have  Accefs  by  the  Blood  of  one  Mediator,  and  by  the  In- 
fluence of  one  Spirit  !  Surely  this  mud  be  a  Spirit  of  Union, 
and  Peace,  and  Love,  this  one  Spirit  which  reconciles  God  and 
Man,  who  were  at  a  dreadful  Diflance  •,  this  Spirit  which  re- 
conciles Jew  and  Gentile,  who  were  mutual  Strangers  and  Ene- 
mies. And  how  can  wc  fuppofe  we  are  governed  by  this  unit- 
ing Spirit,  this  Spirit  of  Gentlenefs,  Meeknefs  and  Friendfhip, 
if  we  indulge  the  Ferments  of  Wrath  and  Revenge  in  our 

Bofom, 


722  The  Doctrine  of  the  Trinity,         Vol.  II. 

Bofom,  if  we  refolvc  to  carry  on  Strife  and  Contention  with  the 
Language  of  Railing,  and  Reviling  againft  thofe  who  worfhip 
the  fame  God  by  the  fame  Mediator }  How  can  we  hope  that 
this  Spirit  has  ever  reconciled  us  to  God,  if  we  perfift  in  En- 
mity againft  our  Brethren  ?  Should  we  have  all  Failh^sind  remove 
Mountains^  if  we  have  not  Lcve^  we  are  not  Chriftians,  i  Cor, 
xiii.  2.  The  very  Nature  and  Life  of  Chriftianity,  is  Faith  zvork- 
ing  by  Love^  Faith  leading  the  Soul  to  God  the  Father  thro'  the 
Medianon  of  Jefus  Chrift  his  Son  by  the  Aid  of  the  Holy  Spi- 
rit, and  producing  all  Works  of  Flolinefs  by  the  Influence  of 
Love  to  God  and  Man.  May  this  be  wrought  in  our  Hearts, 
and  be  pradifed  in  our  whole  courfe  of  Life  ! 

TheRecollection. 

Haft  thou  heard,  O  my  Soul,  haft  thou  learnt  the  glorious 
Difcoveries  that  God  has  made  of  himfelf  to  fallen  Creatures, 
and  does  not  thy  Heart  rejoice  within  thee  at  the  Sound  of  fuch 
a  Do6lrine,  and  fuch  a  Salvation  ^  Has  the  blefled  God  reveal'd 
himfelf  to  thee  in  his  beloved  Son^  and  by  his  Holy  Spirit  ?  and 
does  he  invite  thee  to  approach  him  as  a  Father^  by  fuch  a  di- 
vine Mediator^  and  fuch  a  divine  SanElifier  ?  O  let  all  the  Powers 
of  thy  Nature  fubmit  with  Joy  to  the  Difcoveries  of  fuch  Grace. 
Go  humble  thyfelf  before  an  offended  God,  who  is  willing  io 
become  a  Father  and  a  Friend  :  Go  in  the  Name  of  Jefus^  the 
great  Mediator,  and  make  thine  Approaches  to  the  Throne. 
Seek  the  Influences  of  the  Hcly  Spirit  to  enlighten  thy  dark 
Underftanding,  to  conquer  the  Obftinacy  of  thy  Will,  and  fub- 
due  all  thy  Affedlions  to  a  fmcere  Compliance  with  this  Method 
of  divine  Love  :  And  let  the  conftraining  Force  of  this  fwect 
Doctrine,  unite  thy  Heart  to  all  thy  Fellow-Chriftians,  who  fin- 
cerely  worftiip  the  fame  God,  who  feek  for  Acceptance  through 
the  Blood  of  the  fame  Mediator,  and  who  depend  upon  the 
Aids  of  the  fame  Spirit. 

Happy  Day,  when  Faith,  and  Holinefs,  and  Love,  fhall  be 
found  fhining  and  reigning  amongft  all  that  profefs  the  Religion 
of  Chrift  !  O  when  fhall  that  promifed  Hour  appear,  that  tht 
"Lord  Jehovah  jhall  he  King  over  all  the  Earthy  and  there  Jhall 
he  one  Lord^  and  his  Name  one  ?  Zach.  xiv.  9.  BlefTed  Jefus^ 
haft  thou  by  thy  Death  broken  down  that  middle  Wall  of  Parti- 
tion^ that  ftood  between  the  Jews  and  the  Gentiles^  haft  thou 
reconciled  both  unto  God  in  one  Body  by  thy  Crofs^  and  Jlain  the 

Enmity 


Scrm.  XLIV.  and  the  Use  of  it.  ji^ 

Enmity  thereby  ?  What  wretched  Creatures  are  wc  tlicn  to  build 
up  new  Walls  of  Partition  ourfelves,  by  inventing  and  impof- 
ing  new  Forms  of  Faith  and  Worfliip,  which  thy  Word  has 
not  taught  us,  and  for  which  it  has  given  us  no  Foundation  ! 
What  wretched  Creatures  are  wc  to  raifc  up  fo  many  newEnmi- 
tics  in  the  Chriftian  Church,  and  fupport  them  with  fierce  and 
implacable  Zeal  and  Fury  !  This  is  to  walk  as  Enemies^  even 
to  theCrofs  of  Chrijl^  and  contrary  to  the  compafTionate  Defigns 
of  a  dying  Saviour.  One  would  think  the  Blood  of  the  Son 
of  God  crucify'd  fhould  teach  us  kinder  Leflbns.  O  when  fhall 
all  thefe  Enmities  be  abolifli'd  by  the  over-powcriog  Influence 
of  the  Spirit  of  Light  and  Love  ?  When  Hiall  thcfe  unhappy 
Walls  of  Partition  be  broken  down,  and  the  whole  Flock  of 
Chrift  become  one  blefled  Fold  under  Jefus  the  univerfal  Shep- 
licrd  ?  When  fhall  we  arrive  at  the  -perfect  Unity  of  the 
Faith^  and  maintain  the  Unity  of  the  Spirit  in  the  Bond  of 
Love  ?  When  fhall  the  Glory  and  Beauty  of  the  primitive 
Church  be  reflored,  where  the  Multitude  of  them  that  believed 
were  of  one  Heart  and  one  Soul^  united  in  one  Faith  and  Hope, 
by  the  almighty  Influences  of  one  Spirit  ?  Come,  bleflfed  Re- 
deemer, come  and  accomplifh  thine  own  gracious  Words  of 
Promife  :  Let  there  be  one  Fold  and  one  Shepherd ;  and  let  thy 
Blood  and  thy.  Spirit,  by  which  we  have  Accefs  to  6ne  God, 
even  the  Father,  cement  all  our  Hearts  to  each  other  in  fuch 
an  Union  as  fhall  never  be  diffolved.  Then  fhall  we  join  with 
all  the  Creation  in  one  eternal  Song,  even  the  Song  which  thy 
Word  has  taught  us  :  Bleffing^  and  Honour^  and  Glory^  and 
Power ^  to  him  that  Jitteth  upon  the  Throne^  and  to  the  Lamby  for 
ever  and  ever.     Amen. 


HYMNs 


(  724  ) 


mff^^ 


HYMNS 


Compofed  on  the 


SUBJECTS 


Of  the  foregoing 


S   E  R 


N   S. 


For    SERMON    XXIII. 

Gravity^  Decency^  &c. 


AR  E  we  not  Sons  and  Heirs  of  God  ? 
Are  we  not  bought  with  Jefus^  Blood  ? 
Do  we  not  hope  for  heavenly  Joys  ? 
And  fhall  we  ftoop  to  trifling  Toys  ? 

2. 

Can  Laughter  feed  th'  immortal  Mind  ? 
Were  Spirits  of  celeftial  Kind 
Made  for  a  Jeft,  for  Sport  and  Play, 
To  wear  out  Time  and  wafte  the  Day  ? 

3. 
Doth  vain  Difcourfe  or  empty  Mirth 
Well  fuit  the  Honours  of  our  Birth  ? 
Shall  we  be  fond  of  gay  Attire, 
Which  Children  love,  and  Fools  admire  ? 

4- 

What  if  we  v/ear  the  richefl  Veft, 
Peacocks  and  Flies  are  better  dreft  : 
This  Flefh,  with  all  its  gaudy  Forms, 
Muft.  drop  to  Duft,  and  feed  die  Worms. 


Lord, 


Vol.  II.  HYMNS.  725 

Lord,  raifc  our  Hearts  and  PafTions  higher  : 
Touch  our  vain  Souls  with  facred   Fire  ; 
Then  with  an  elevated  Eye 
We'll  pals  thefe  glittering  Trifles  by. 

6. 
We'll  look  on  all  the  Toys  below 
With  fuch  Difdain  as  Angels  do, 
And  wait  the  Call  that  bids  us  rife 
To  promised  Manfions  in  the  Skies. 


For  S  E  R  M  O  N      XXIV. 

Jujlice  and  Equity, 


COME,  let  us  fearch  our  Ways,  and  try, 
Have  they  been  jufl  and  right  ? 
Is  the  great  Rule  of  Equity 

Our   Pradice  and   Delight  ?  .  ;^ 

2. 
What  we  would  have  our  Neighbour  do, 

Have   we   ftill   done  the  fame  ? 
And  ne'er  delay'd  to   pay  his  Due, 
Nor  injur'd  his  good  Name  ? 

3- 
Do  we  relieve  the  Poor  diftrefs'd  ? 
Nor  give  our  Tongues  a  loofe. 
To  make  their  Names  our  Scorn  and   Jeft, 
Nor  treat  them  with  Abufe  ? 

4- 
Have  we   not  found  our  Envy  grow. 

To  hear  another's  Praife  ? 
Nor  robb'd  him  of  his  Honour  due 

By  (ly  malicious   Ways. 

In  all  we  fell,  and  all  we  buy. 

Is  Juftice  our  Defign  ? 
Do  we  remember  God  is  nigh, 

And  fear  the  Wrath  divine  ? 


726  HYMNS.  Vol.  IL 

6. 
In  vain  we  talk  of  Jefus*  Blood, 

And  boaft  his  Name  in  vain. 
If  we  can  flight  the  Laws  of  God, 

And  prove  unjuft  to  Men. 


For  S  E  R  M  O  N    XXV. 
Jufike  and  frutb. 


GREAT  God,  thy   holy  Law  requires. 
To   curb  our  covetous   Defines, 
Forbids  to  Plunder,   Steal  or  Cheat, 
To   pradtife  Falfhood  or  Deceit. 

2. 

Thy  Son  hath  fet  a  Pattern  too. 
He  paid  to  God  and  Men  their  Due  : 
A  dreadful  Debt  he  paid  to  God, 
And  bought  our  Pardon   with  his  Blood. 

3- 
Amazing  Juftice  !    Boundiefs  Love  ! 

Do  we  not  fee)  our  Paflions  move  J 
Do  we  not  grieve  that  we  have  been 
Faithlefs  to  God,  or  falfe  to  Men  ? 

4- 
Have  we  no  righteous  Debt  deny'd, 

Thro*  wanton  Luxury  or  Pride  ? 

Nor  vex  the  Poor  with  long  Delay, 

And  made  them  groan  for  want  of  Pay  ? 

5- 
Have  we  ne'er  thrown  a  needlefs  Shame, 

Or  Scandal,  on  our  Neighbour's  Name  ? 
O  happy  Men,  whofe  Age  and  Youth 
Have  ever  dealt  in  Love   and  Truth  ! 

6. 
But  if  our  Juftice  once  be  gone. 
And  leave  our  Faith  and  Hope  alone  ; 
If  Honefty  be  banifh'd  hence, 

Religion  is  a  vain  Pretence. 

For 


Vol.  n.  HYMNS.  ytf 


For  S  E  R  M  O  N     XXVI. 

I. 

IS  it  a  Man's  divinefl:  Good, 
To  make  his  Soul  a  Slave  to  Food, 
Vile    as   the  Bead,    whofe  Spirit  dies. 
And   has  no  Hope   above   the  Skies  ? 

2. 

Can  Meats,  or  choiceft  Wines,  procure 
Delights  that  ever  Hiall  endure  ? 
Was  I   not   born  above  the   Swine, 
And  fhall  I  make  their  Pleafures  mine  ? 

3- 
Am  I  not  made  for  nobler  Things  ? 
Made  to  afcend   on  Angels  Wings  ? 
Shall   my   bed  Powers   be  thus  debased, 
And  part  with  Heaven  to  pleafe   my   Tafte  ? 

4. 
Can  I  forget  the  fatal  Deed, 

How  Eve  brought  Death  on  all  her  Seed? 

She  tailed  the   forbidden   Tree, 

Anger'd  her  God,   and  ruin'd  me. 

Was  Life   defign'd   alone  to  eat  ? 
What  is  the  Mouth,  or  what  the  Meat? 
Both  from  the  Ground  derive  their  Birth,. 
And  both  fhall   mix  with  common  Earth. 

6. 
Great  God,  new-mould  my  fenfual  Mind, 
And  let  my  Joys  be  more  refin'd  ; 
Raife  me  to  dwell  among  the  Blcft, 
And  fit  me  for  thy  heavenly  Feafl. 


For    SERMON     XXVIL 

Cbaftify. 

I. 

'THE  Lord,  how  great  his  Majefty  ! 

How  pure  are  all  his  Ways  1 
Sinners  unclean  offend  his  Eye, 
Nor   ftand   before  hii    Face, 

Thei 


7a8  HMYNS.  Vpl.  II. 

2. 

Thou  haft  ordain*d  immortal  Woes, 

And  cvcrlafting  Fire, 
To  be  the  juft  Reward  of  thofe 

Who  follow  loofe  Defire. 

3. 
I  hear,  I  read  the  dreadful  Doom 

L'Of  Sodom  in  thy  Word  •, 
d  dares   a  feeble  Worm   prefumc 
Thus  to  provoke  the  Lord  ? 

4- 

Dear  Saviour,  guard  me  by  thy  Grace, 

From   Thoughts  and  Words  unclean. 
Nor  let  Temptation  gain  Succefs, 

To  draw  my  Soul  to  Sin. 

For    SERMON.     XXVIII. 

A  lovely  Carriage.  • 

I. 

O'Tis  a  lovely  Thing  to   fee 
A  Man  of  prudent  Heart, 
Whofe  Thoughts,   and  Lips,  and  Life  agree 

To  ad  a  ufeful  part. 

2. 
When  Envy,   Strife,  and  Wars  begin 

In  little  angry  Souls, 
Mark  how  the  Sons  of  Peace  come  in. 

And  quench  the  kindling  Coals. 

3. 
Their  Minds  are  humble,  mild  and   meek. 

Nor  let  their  Fury   rife  : 
Nor  PafTion  moves  their  Lips  to  fpeak. 

Nor  Pride  exalts  their  Eyes. 

4- 
Their  Frame  is  Prudence,  mixt  with  Love  ; 

Good  Works   fulfil  their  Day  •, 
They  join  the  Serpent  with   the  Dove, 

But  caft  the  Sting  away. 

Such  was  the  Saviour  of  Mankind, 

Such   Pleafures   he  purfu'd  ; 
His  Flefli  and  Blood  were  all  rcfin*d. 

His  Soul  divinely  good. 


Vol.  IL  HYMNS.  729 

6. 

Lord,  can  thefe   Plants  of  Virtue  grow 

In   fuch  a   Soul  as  mine  ? 
Thy  Grace  can   form   my  Nature  fo,  ,. 

And   make  my   Heart   like   thine. 


For  S  E  R  M  O  N     XXIX, 

Things  of  good  Report, 
I. 

IS  it  a  Thing  of  good  Report, 
To  fquander  Life  and  Time  away  ? 
To  cut  the  Hours  of  Duty   fhort. 

While  Toys  and  Follies  wafte   the   Day  ? 

2. 
To  afk  and  prattle  all  Affairs, 
And   mind   all  Bufinefs  but  our   own  ; 
To  live  at  Random,  void  of  Cares, 
While  all  Things  to  Confufion  run  ? 

3- 
Doth  this  become  the  Chrifiian  Name, 
To  venture  near  the  Tempter's  Door  ? 
To  fort  with  Men  of  evil  Fame, 
And   yet  prefume  to  (land  fecure  ? 

4- 
Am  I  my  own  fufficient  Guard, 

While  I   expofe  my  Soul  to  Shame  ? 

Can   the  fhort  Joys  of  Sin  reward 

The   lafting  Blemifh  of  my  Name  ? 

5- 

O  may  it   be  my  conftant  Choice 

To   walk  with  Men  of  Grace  below, 
'Till  I  arrive  where  heavenly  Joys, 
And  never-fading    Honours   grow  •, 


For  S  E  R  M  O  N     XXX. 

Courage  and  Honour, 
I. 

J)0  I  believe  what  Jefus  faith, 

And  think  his  Gofpei   true  ? 
Lord,  make  me  bold   to  own  my  Faith, 
And   praftife  Virtue  too. 

Z  z  Supprefs 


730  H  M  Y  N  S.  Vol.  U. 

2. 

Supprefs  my  Shame,   fubdue  my  Fear, 

Arm    me  witli   heavenly  Zeal, 
That  1    may    make  thy  Power  appear, 

And    Works  of  Praife   fulfil. 

!  3- 

If  Men  ihall  fee  my  Virtue   fhine. 

And  fpread   my   Name   abroad, 
Thine  is  the  Power,  the  Praife  is   thine, 
My  Saviour  and  my  God. 

4- 
Thus   when   the  Saints  in  Glory  meet. 

Their  Lips  proclaim  thy  Grace, 
They  cad  their   Honours  at   thy  Feet, 
And  own   their  borrow'd   Rays. 

For    SERMON      X^XI. 

Holy  Fortitude, 
I. 
^M  I   a   Soldier  of  the  Crofs, 
A  Follower  of  the  Lamb  ? 
And  fhall    I   fear   to   own  his  Caufe, 
Or  blulh   to  fpeak  his  Name  ? 

2. 

Mufl  I  be   carry'd   to   the  Skies 

On   flow'ry   Beds  of  Eafe, 
"While    others  fought  to  win   the   Prize, 

And  fail'd  through   bloody  Seas  ? 

3- 
Are  there  no  Foes  for  me  to  face  ? 

Muft   I   not  ftem  the  Flood  } 
Is   this  vile  ^orld  a  Friend  to  Grace, 
To  help  me  on  to  God  ? 

4. 

Sure  I  muft  fight  if  I  would  reign  : 

Increafe  my  Courage,   Lord  : 
ril  bear  the  Toil,  endure  the  Pain, 

Supported  by  thy  Word. 

Thy  Saints  in  all  this  glorious  War 

Shall  conquer  tho*  they  die  ; 
They^  fee  the  Triumph  from  afar, 

And  feize  it  with  their  Eye, 

Wheii 


Vol.  II.  HYMN  S. 

When  that  illLiftnous  Day  Hiall  rife, 
And   all   thy    Armies   fliinc, 

In  Robes  of  Vidl'ry  thro*  the  Skies, 
The   Glory   fhall  be  thine. 


73^ 


For  SERMON  XXXII. 
Remedies  againfl  Fear. 

\K7^  E  N    Tumults   of    unruly    Fear 
^^     Rife  in   my   Heart,   and  riot   there. 
What   fhall   I   do  to  calm    my   Bread, 
And  get   the   vexing    Foe   fuppreft    ? 

2. 

What  Power  can  thefe   wild  Thoughts   controulj 
This   ruffling   Tcmpeft   of    the  Soul  ? 
Where   fhall  I    fly   in    this   Diftrefs, 
But  to   the  Throne  of  glorious   Grace  ? 

3- 
My  Faith  would  feize   fome  Promife,   Lord   •, 
There's  Power  and   Safety   in   thy   Word   : 
Not  all   that   Earth   or  Hell   can   fay 
Shall  tempt   or  drive   my   Soul   away. 

I  call   the   Days  of  old   to   mind 
When   I  have   found   my   God   was  kind   : 
My    heav'nly  Friend  is  flill   the  fame  •, 
Salvation   p   his  holy  Name. 

Great  God,  preferve  my  Confcience  clean, 
Wafh  me  from  Guilt,    forgive   my  Sin  : 
Thy  Love   fhall  guard  me  from   Surprize, 
Tho'  threatening  Dangers  round  me  rife. 

6. 
When   Fear,  like  a  wild  Ocean,  raves. 
Let  Jefus  walk  upon  the  Waves, 
And   fay,   'TVj    /  :     that   heav'nly   Voice 
Shall  fink  the   Storm,  and  raife  my  Joys. 


Z   Z    2  ^O' 


732  HYMNS.  Vol.  II, 

For    SERMON    XXXIU. 

7he  Univerfal  Law  of  Equity, 

1. 

BLefled   Redeemer,   how   divine, 
How    righteous   is    this   Rule   of  thine, 
Never  to   deal  ^ivith   others  worfe 
Than   tve    luould  have  them  deal  with  us  I 

2. 

This    golden   Leflbn   fhort  and  plain. 
Gives   not   the  Mind    nor  Memory  Pain    : 
And   every  Confcience   muft  approve 
This  univerfal  Law  of  Love. 

3- 
Tis  written   in   each   mortal   Bread, 
Where   all   our    tendereft    Wifhes   reft    : 
We  draw  it  from  our  inmoft  Veins, 
Where  Love  to  felf  refides  and  reigns. 

4- 
Is  Reafon  ever   at  a   Lofs  ? 

Call  in    Self-love    to   judge    the   Caufe. 

Let  our  own  fondeft  PafTion  fhew 

How  we   fhould   treat   our  Neighbours  too. 

How  bleft  would  every  Nation  prove. 
Thus  rurd  by  Equity  and  Love  ! 
All  would  be  Friends,  without  a  Foe, 
And  form  a  Paradife  below. 

6. 
Jefus,  forgive  us  that  we  keep 
Thy   facred  Law  of  Love  afleep, 
And  take  our  Envy,    Wrath   and  Pride, 
Thofe  favage  Pafiions,  for  our   Guide. 

For    SERMON    XXXIV. 

The  Atonement  ef  Chrifl, 

HO  W  is  our  Nature  fpoil'd  by  Sin  f 
^et  Nature    ne'er  hath  found 
The  way  to  make  the  Confcience  clean, 
Or  heal  the  painful  Wound, 


In 


Vol.  II.  M  Y  M  N  S.  731 

2. 

In  vain  wc  feck  for  Peace  with  God 

By    Methods  of  our  own  : 
Jefus^  there's  nothing  but  tliy  Blood 

Can  bring  us  near  the  Throne. 

3- 
The  Threat'nings  of  the  broken  Law 

Imprefs   our  Souls  with  Dread   : 
If  God  liis  Sword  of  Vengeance  draw. 

It  ftrikcs  our  Spirits  dead. 

4- 

But  thine  illuflrious  Sacrifice 

Hath  anfwer'd  thefe  Demands  : 
And  Peace  and  Pardon  from  the   Skies 

Come  down  by  Jefus"  Hands. 

S- 
Here  all  the  antient  T'ypes  agree. 

The  Altar  and  the  Lamb  : 
And  Prophets  in  their  Vifions  fee 
Salvation  thro'  his  Name. 

6. 

'Tis  by  thy  Death  we  live,  O  Lord  ; 

'Tis  on  thy  Crofs  we  reft  : 
For  ever  be  thy  Love  ador'd. 

Thy  Name  for  ever  bleft. 


For    SERMON     XXXV. 
Faith  and  Repentance  encouraged  hy  thi  Sacrifice  ^/Christ. 

WHere   fliall   the  guilty  Confcience  go 
To  find  a  fure   Relief  ? 
Can  bleeding  Bulls  or  Goats  beftow 
A  Balm   to  eafe  my  Grief  ? 

2. 

Will   Popifli  Rites  and  Penances 

Releafe  my  Soul  from  Sin  ? 
What  infufficient  Things  are   thefe 

To  calm  the  Wrath  divine  ! 

3- 

God,  the  great  God,  who  rules  the  Skies, 
The  Gracious  and  the  Jufl,  -    . 

Makes  his  own  Son  our  Sacrifice  : 
And  there  lies  all  our  Truft. 

Z  z   c?  ( 


734  HYMN  S.  Vol.  II. 

^• 
O  never  let  my  Tho'ts  renounce 

The  Gofpel  of  my  God, 
Where  vileft  Crimes  are  cleans'd  at   once 

In  Chrifi's  atoning  Blood. 

5- 
Here  reft  my  Faith,  and  ne'er  remove  j 

Here  let  Repentance  rife. 
While   I  behold    his  bleeding  Love, 

His  dying  Agonies. 

6. 
With  Shame  and  Sorrow  here  I  own 

How  great  my  Guilt  hath  been  : 
This  is  my  way  t'approach  the  Throne, 

And  God  forgives  my  Sin. 

For    SERMON   XXXVI. 

Cbrifl's  Propitiation  improved, 
I. 

LORD,  didft  thou  fend  thy  Son  to  dye 
For  fuch  a  guilty  Wretch  as  I  ? 
And  fhall  thy  Mercy  not  impart 
Thy  Spirit  to  renew  my  Heart  } 

2. 

Lord,  haft  thou  wafti'd  my  Garments  clean 
In  Jefus*  Blood  from  Shame  and  Sin  ? 
Shall  I  not  ftrive  with  all  my  Power 
That  Sin  pollute  my  Soul  no  more  ! 

3- 
Shall  I   not   bear  my  Father's   Rod, 
The  kind  Corredlons  of  my  God, 
When  Chrift  upon  the  curfed  Tree 
Suftain'd  a  heavier  Load  for  mc  ? 

4- 
Why  fliould  I  dread  my  dying  Day 
Since  Chrijl  hath  took  the  Curfe  away. 
And  taught  me  with  my  lateft  Breath 
To  triumph  o'er  thy  Terrors,  Death  ? 

5- 
O  rather  let  me  wifti  and  cry, 
"  When  fliall  my  Soul  get  loofe  and  fly 
"  To    upper  Worlds  ?     When  fliall  I  fee 
"  The  God,  the  Man,  that  dy'd  forme?" 


Vol.  II.  II  V  M  N  S.  735 

6. 

I  ihall  behold  bis  Glories  there. 
And  pay  him    my  eternal   Share 
Of  Praiie,  and  Gratitude,  and   Love, 
Among  ten  thoufand  Saints  above. 

For    SERMON    XXXVII. 

A  CbriSiian'sTreafure  :  All  Things  are  yours,  whether  Paul^ 
or  ylpolloSy  or  Cephas^  &:c. 

HOW  vaft  the  Treafurc  we  pofiefs  ! 
How  rich  thy  Bounty,  King  of  Grace  ! 
This  World  is  ours,  and  Worlds  to  come  : 
Earth  is  our   Lodge,  and  Heav'n  our  Home. 

2. 

Paul  is  our   Teacher   :     while  he  fpeaks. 

The  Shadows  flee,  the  Morning  breaks  ; 

His  Words  like  Beams  of  Knowledge  fhine, 

And  fill  our  Souls  with  Light  divine. 

3- 
Cephas  is  ours  :     he  makes  us  feel 

The  Kindlings  of  celeftial  Zeal  : 

While  fweet  Apollos*  charming  Voice 

Gives  us  a  Tafte  of  heav'nly  Joys. 

4- 
The  fpringing  Corn,  the  (lately  Wood, 
Grow  to  provide  us  Houfe  and  Food  : 
Fire,   Air,  Earth,  Water,  join  their  Force  ; 
All  Nature  ferves  us  in  her  Courfe. 

5- 
The  Sun  rowls  round  to  make  our  Day, 

The  Moon  direds  our  nightly  Way  ; 
While  Angels  bear   us  in    their  Arms, 
And   fhield    us  from  ten  thoufand  Harms. 

6. 
O  glorious  Pordon  of  the  Saints  ! 
Let   Faith    fupprefs  our   fore  Complaints, 
And  tune   our  Hearts  and  Tongues  to  fing 
Our  bounteous  God,  our  fovereign  King. 

For  S  E  R  M  O  N    XXXVIII. 

All  "things  working  for  Good, 

A/JY   Soul,  furvey  thy  Happinefs, 

♦      If  thou  art  found  a  Child  of  Grace, 

Z  z  4  Hovr 


736  HYMNS.  Vol.  II. 

How   richly  is   the  Gofpel  llor'd  ! 
What  Joy  the  Promifes  afford  ! 

2. 

M  Things  are  ours   :  The  Gift  of  God, 
And   purchas'd  with  our  Saviour's  Blood  : 
Willie    the    Good  Spirit  fhews   us  how 
To  ufe  and  to  en;oy  them  too. 

If  Peace  and  Plenty  crown  my  Days, 
They  help  me,  Lord,  to  fpeak  thy  Praife  : 
If  Bread  of  Sorrows  be  my  Food, 
Thofe  Sorrows  work  my  real  Good. 

4- 
I  would  not  change  my  bleft  Eftate 
With   all  that  Flelh   calls  Rich  or  Great  : 
And  while  my  Faith  can  keep  her  Hold, 
I  envy  not  the  Sinner's  Gold. 

5- 
Father,  I  wait  thy  daily   Will, 

Thou    fiialt   divide    my.  Portion  flill  : 

Grant   me  on  Earth    what   feems   thee  heft, 

'Till  Death  and  Heaven  reveal  the   reft. 

For     SERMON     XXXIX. 
The   true  Imprdvemenf  of  Life. 
AND  rs  this  Life  prolonged  to  me  ? 

Are   Days  and    Seafons   given  ? 
Shall  I  not  then  prepare  to   be 
A  fitter  Heir  for   Heav'n  ? 

2. 

I'll  never  let  thefe  Moments  pafs, 

Thefe  golden  Hours  be  gone  :  * 

Lord,  I  accept  thine  offer'd  Grace, 
I  bow  before  thy  Throne. 

Now   cleanfe  my  Soul  from  every  Sin 

By  my  Redeemer's  Blood  : 
Now  let  my  Flefh   and  Heart  begin 

The   Honours  of  my  God. 

4- 
Let  me  no  more  my  Soul  defile 

With   Sin's  deceitful  Toys  : 

Let    chearful  Hope   encreafing   ftill 

Approach    to   heav'nly  Joys. 

My 


Vol.  II.  H  Y  M  N  S.  737 


<; 


My    thankful   Lips  fhnll  loud  proclaim 

The   Wonders  of  thy  Praifc, 
And  fpread  the  Savour  of  thy  Name 

AVhere-e'er  I   fpend  my  .  Days. 

6, 
On  Earth  let   my  Example  fliiae  : 

And  when  I  leave  this  State, 
May  Heaven  receive  this  Soul  of  mine 

To  Blifs  divinely  great. 

For    SERMON    XL. 

"The   Privilege  of   the  Living  above  the  Dead, 

AWAKE  my  Zeal,  awake   my  Love, 
And  ferve  my  Saviour  here   below. 
In  Works  which  all  the  Saints  above, 
Which  holy   A-ngels  cannot  do. 

2. 

My  Faith  and  Hope  may  fee  the  Lord, 
Tho'  Veils  of  Darknefs  lie  between  : 

Hope  fhall  reft  firm  upon  his    Word, 

And  Faith  rejoice  in  Things  unfeen. 

"     3- 
Awake  my  Charity,   and   feed 

The  hungry  Soul,  and  clothe  the  Poor   ; 
In  Heav'n  are  found   no  Sons  of  Need, 

There  all  thefe  Duties  are  no    more. 

4- 
Subdue  thy  Pafllons,  O  my  Soul, 

Maintain  the  Fight,  thy  Work  purfue. 

Daily  thy  rifmg  Sins  controul. 

And  be  thy  Vidl'ries  ever  new. 

5- 
The  Land  of  Triumph  lies  on  high. 

There  are  no   Fields  of  Battle  there  : 
Lord,  I  would  conquer  'till   I  die. 

And  finifh  all  the  glorious  War. 

6. 
Let  every  flying  Hour  confefs 

I  gain  thy  Gofpel  frefli  Renown, 
And  when  my  Life  and  Labours  ceafe. 

May  I  polTefs  the  promis'd  Crown. 


738  HYMNS.  Vol.  H. 

Fot    SERMON    XLL 

Death  of  Mankind,  Saints  and  Sinners^  ifnprov*d. 

I. 
TJAS  Death. fuch  vaft  Deftniflion  made  ? 
-*■  -*"  Does  every   Hour  increafe  the   Dead  ? 
Flere   I  behold  the  Guilt  of  Sin, 
That   brought   this   fpreading   Mifchief  in. 

2. 

Great   God  !    how  awful   and  how  jufl: 
Thy  Law,  that    turns  our  Flefli  to  Dufl:  ! 
O  let  me   learn   how  frail  am  I, 
And   all  my  Life  prepare  to  die. 

3- 
When  impious  Wretches  yield   their  Breath, 
And  go   unpardon'd  down   to  Death, 
Awake,  my  Soul,   adore  the  Grace 
That  gave  thee  a  repenting  Space. 

But  \7hen  a  Saint  with  chearful  Air 
Meets  his  laft  Foe,  and  feels   no   Fear, 
Our  Faith,  our  Hope,   and  Courage  grow  ; 
We  learn  to   face  the  Tyrant  too. 

We  could  renounce   our  all  Things  here. 
And   wifh  that  Moment   would   appear 
When  we  fhall  leave  this  World,  and  rife 
To  meet  the  Joys  above  the  Skies. 

For   SERMON    XLIL 

Death  of  Kindred  improv'd, 
I. 

MUST  Friends  and  Kindred  drop  and  die  ? 
Muft  Helpers   be  withdrawn  ? 
While  Sorrow  with  a  weeping   Eye 
Counts  up  our  Comforts  gone. 

Be  thou  our  Comfort,  mighty  God, 

Our  Helper  and   our  Friend  : 
Nor  leave  us  in  this   dang'rous  Road 

'Till  all  our  Trials  end. 


Vol.  n. 


HYMNS. 


3- 


739 


O  may  our   Feet  purfue  the    Way 
Our   pious  Fathers  led  ! 

While  Love  and  holy  Zeal  obey 
The  Counfels  of  the  Dead. 

4 

Let  us   be   wean'd  from  all  below  ; 

Let   Hope   our  Grief  difpel  ; 
Death  will  invite  our   Souls  to  go 

Where  our  bed  Kindred   dwell. 


For    SERMON   XLIII. 

Death  a  Bleffing  to  tbe^Saints, 
I. 

DO  Flefh  and  Nature  dread  to  die  ? 
And  timorous  Tho'ts  our  Minds  enflavc  ? 
But  Grace  can  raife  our  Hopes   on    high. 
And  quell  the  Terrors  of  the  Grave, 

2. 

What !  Shall  we  run  to  gain  the  Crown, 
Yet  grieve  to  think  the   Goal   fo  near  ? 

Afraid  to  have  our  I^boui.  done. 

And  finifh  this  important  VVar. 

3. 
Do  we   not  dw\»ll  in   Clouds  ;tj^low. 

And  little  k    •     t^^  G-^  n^  love  ? 
Why  Ihould  we  i'ke  thi*".   i'wilight  fo. 

When  'tis  at  No^ii^^  Worlds  above  ? 

4. 
There  fhall  we  fee  him  Face  to  Face, 

There  fhall  we  know  the  Great  Unknown  : 
And  Jefus^  with  his  glorious   Grace, 

Shines   in  full  Light  amidft  the  Throne. 

5- 
When  we  put  off  this  flefhly  Load, 

We're  from  a  thoufand  Mifchiefs   free, 

For  ever  prefent  with  our  God, 

Where   we  have  long'd  and  wifh'd  to  be, 

6. 
No  more  fhall  Pride   or  PafTion   rife, 

Or  Envy  fret,  or  Malice  roar. 
Or  Sorrow  mourn  with  down  caft   Eyes, 

And  Sin  defile  our  Souls  no  more. 


'Tls 


HYMNS,  Vol,  II. 


740 

7. 
*Tis   beft,  'tis  Infinitely   beft. 

To  go  where  Tempters  cannot  come, 
Where  Saints   and  Angels  ever  bleft. 

Dwell  and  enjoy  their  heavenly  Home. 

8. 
O  for  a  Vifit  from  my  God, 

To  drive  my  Fears  of  Death  away. 
And  help   me  thro'  this  darkfome  Road 

To  ^Realms  of  everlafting  Day  ! 


For  S  E  R  M  O  N      XLIV. 

^he  Do5lrine  of  the  trinity ^  and  the  Ufe  of  it :  Or,  Jccefs  to  the 
Father  through  Chrtft  ly  the  Holy  Spirit. 

I. 
T^Ather  of  Glory,  to  thy  Name 
•^       Immortal  Praife   we   give, 
Who  doft  an  Ad  of  Grace  proclaim. 

And   bid  us  Rebels  live. 

2. 
Immortal  Honour  to  the  Son 

Who  makes  thine  Anger:  ceafe  ; 
Our  Lives  he  ranfom'd  with  his  own. 

And  dy'd  to  buy  our  Prace, 

To  thy  almighty  Spirit  be  '     '^^^^ 

Immortal  Glory  giv'n,  y       ^o 

Whofe  Influence  brings  us  near  to  thee. 

And   trains  us  up  for  Heav'n. 

4- 
Let  Men,  with  their  united  Voice, 

Adore  th'   eternal  God, 

And  fpread  his   Honours  and   their  Joys 

Thro'  Nations  far  Abroad. 

Let  Faith,  and  Love,  and  Duty  join. 

One  general   Song  to  raife. 
And   Saints  in  Earth  and   Heaven  combine 

In  Harmony  and  Praife. 

F    I    JV    I   s. 


Adveritfement  • 

IT  is  propofcd,  upon  futable  Encouragement, 
fpeedily  to  reprint  in  One  Volume,  Dr. 
Watts 's  Two  Volumes  of  Difcourfes  on  The 
World  to  C07ne  :  Or,  the  Joys  or  Sorrows  of 
Departed  Souls  at  Death,  and  the  Glory  and 
Terror  of  theRefurredlion.  To  which  is  pre- 
fixed. An  Eflay  towards  a  Fvoof  of  a  Jeparate 
State  of  Souls. 

The  Contents  of  the  Firft  Volume. 

Difcourfe  I.  The  End  of  Time. 

II.  The  watch  fid  Chrifiian  dying  in  Peace* 

III.  Surprize  in  Death. 

IV.  Chrift    admired  and  glorified  in   his 
Saints. 

V.  The  TVrath  of  the  Lamb. 

VI.  The  vain  Refuge  of  Sinners^  or  Medi- 

tations on  the  Rocks  near  Tunbridge- 
Wells.      1729. 

VII.  No  Night  in  Heaven. 

The  Contents  of  the  Second  Volume. 

VIII.  A  Soul  prepared  for  Heaven. 

IX.  No  Pain  among  the  Bleffed. 

X.  The  firfi  Fruits  of  the  Spirit. 

XI.  Safety  in  the    Grave ^   a7td  Joy  at  the 
RefurreBion. 

XII.  The  Nature  ofthePunipments  of  HelL 

XIIL 


Advertifement. 

XIII.  7he  eternal  Duration  of  the  Puni/h- 
ments  in  HelL 

Wherein,  after  fome  Reprefentations  of  the 
Happinefs  of  Heaven,  and  a  Preparation 
for  it,  there  follows  a  Rational  and  Scriptu- 
ral Account  of  the  Puni/liments  in  Hell, 
and  a  Proof  of  their  Eternal  Duration.* 

With  a  plain  Anfu^er  to  all  the  moft  plaufible 
Objeftions. 

N.  B.  This  fecond  Volume  was  but  lately 
brought  from  London. 

As  the  faid  Book  will  be  Sold  at  about  half 
the  Price  the  Lo?tdon  Copies  are  fold  for, 
printed  on  a  good  Paper,  bound  and  gilt, 
tliofe  that  fubfcribe  ior  Jix  to  have  z, /event h 
gratis,  it  is  hop'd  the  Encouragement  given 
will  be  fufficient  to  induce  Gentlemen  and 
others  to  fend  in  their  Names  with  the 
Number  of  Books  they  would  fubfcribe  for, 
to  Rogers  and  Fowle  in  Queen-ftreet  next 
to  the  Prifon,  and  to  J.  Blanchard  at  the 
Bible  and  Crown  in  Dock-Square. 

At  the  above  Places  Subfcriptions  are  taken  in 
for  Dr.  Watts'i-  Hor^  Lyric-^.     POEMS 
cyiefiy  of  the  Lyrick  Kind.     Sacred 

I.  To  Devotion  and  Piety. 

II.  To  Virtue,  Honour  and  Friendfliip, 

III.  To  the  Memory  of  the  Dead. 


Lately  Publifli'd, 


And  to  be  Sold  by  Rogers  and  Fowle  in  Queen-ftrect,  next  to 
the  Prifon,  and  J.  Rlanchard  at  the  Bible  and  Crown  ia 
Dock-Square  near  the  Market, 


F 


'AM  I  LIAR  LETrERS  to  a  Gen- 
tleman, upon  a  Variety  of  feafonable  and 
important  Subjeds  in  Religion. 

By  Jonathan  Dicki?2fon^  A.  M. 
Minifter  of  the  Gofpel  at  Elifabeih-fown^  Ncw-Jerfey. 

A  Colkaion  of  SERMONS  preach'd,  fome 
•^^  by  the  Rev.  Ebenezer  Erjkine^  A.  M. 
Minifter  of  the  Gofpel  at  Stirling  ;  and  others 
by  the  Rev.  Ralph  Erjkine^  M.  A.  Minifter  of 
the  Gofpel  at  Dumfermline^  and  Author  of 
the  Gofpel  Sonnets  :  With  a  Preface  by  the 
Rev.  Mr.  Thomas  Bradbury  :  Publifh'd  in 
London  in  Tvjo  Volumes,  and  now  publijQied 
in  One  Volume. 


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